L  IcB  Tl  A.  R  Y 

OF.   JIIE 

Theological     Seminary, 

PRINCETON,    1/    J. 
^^.^^31    .B7A7    1847 

''-•"■-■        l883^"'         """^^    ^^^°"'    '*• 
Shrlj    An    illustration   and    defense 
Bool.      °^   Universalism   as    an    idea 


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f"^^ 


^^^^^^Sj^L^-'i- — ... 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/illustrationdefeOObrit 


AN 


ILLUSTRATION  AND  DEFENSE 


UIIYEESALISM  AS  AI  IDEA, 


A    SERIES 


PHILOSOPHICAL  AND  SCRIPTURAL  DISCOURSES. 


/ 

S.  B.  BRITTAN. 


Produce  your  cau«e,  saith  the  Lord  ;  bring  forth 
your  strong  reasons,  saith  the  King  of  Jacob. 

Isaiah  xli.  21. 


ALBANY. 

PRINTED    BY    C.    KILLMER. 

1847. 


4 


Entered  according  to  Act  of  Congress,  in  the  year  1847, 

BY  S.  B.  BRITTAN, 

In  the  Office  of  tlie  Clerk  of  the  District  Court  of  the  Northern  District  of 

New- York. 


THIS  VOLUiVIE 

13 

AFFECTIONATELY   DEDICATED 

TO 

GEORGE   E.   WARRING,   Esq 

STAMFORD,   CONN., 


A  TOKEN  OF  RESPECT  AND  ESTEEM, 


THE  AUTHOR. 


CONTENTS. 


I.  Introductory  Discourse,... 1 

II.  The  Divine  Attributes, 15 

III.  The  Works  of  Nature, 31 

IV.  The  Philosophy  of  Good  and  Evil,.  .  .  51 

V.  The  Constitution  of  Man, 65 

VI.  The  Divine  Paternity, 83 

VII.  The  Mission  of  Christ,. 99 

VIII.  Scripture  Evidences, 115 

IX.  Scripture  Evidences, 131 

X.  Scripture  Evidences, 147 

XI.  The  Philosophy  of  Punishment, 159 

XII.  Concluding  Discourse, 175 


*f^ 


»^ 


PREFACE.  r^ 


This  work  is  not  devoted  to  a:  discussion  of  the 
several  points  of  doctrine  held  by  Universalists ;  but 
is  designed  to  elucidate  the  one  great  idea — that 
which  comprehends  the  immortal  destiny  of  the 
human  spirit.  Compared  with  this  subject,  all  others 
are  unimportant  in  their  bearing  upon  the  interest  and 
happiness  of  man.  Owing  to  the  wide  diversity  in 
the  mental  and  moral  constitution  of  men  it  becomes 
necessary  to  reason  from  different  premises,,  that  the 
propriety  of  the  general  conclusion  may  be  apparent 
to  every  mind.  The  Author  has,  therefore,  drawn 
his  illustrations  and  arguments  from  Nature  and  the 
constitution  of  things,  as  well  as  from  the  Scriptures  ;. 
believing  this  to  be  the  only  sure  way  to  commend 
the  truth  to  every  man's  conscience. 

These  Discourses  were  prepared  for  the  pulpit,. 
They  are  respectfully  presented  to  the  public  in  this 
form,  at  the  earnest  solicitation  of  many  who  listened 
to  them  as  they  were  orginally  delivered.  The  writer 
ventures  to  indulge  the  hope  that  this  humble  effort 
may  subserve  the  interests  of  the  Truth  it  is  intended 
to  illustrate  and  enforce. 

Albany,  May  18,  1847. 


1 


DISCOURSE  I. 


INTRODUCTORY. 


Come,  now,  and  let  us  reason  together. — Isaiah  I.  13. 

Keason  is  the  highest  faculty  of  the  mind.  It  is 
that  especially  which  distinguishes  humanity  from  the 
inferior  creation.  And  yet  men  in  their  ignorance 
labor  to  prevent  its  perfect  development  and  appro- 
priate exercise.  Many  yield  to  the  influence  of  passion 
and  prejudice,  and  become  the  ministers  of  desolation 
to  themselves,  kindling  whitin,  a  strange  fire,  to  scathe 
that  which  is  most  beautiful,  and  to  blight  and  consume 
the  blossoms  of  the  Spirit. 

In  the  wide  field  of  physical  science,  man  has  been 
comparatively  free.  He  has  reared  monuments  of 
truth  and  wisdom  that  will  stand  forever,  bearing 
witness  to  the  distant  ages,  of  his  progress  and  his 
power.  But  men  too  often  enter  the  department  of 
revealed  truth,  with  doubt  and  irresolution.  Here, 
many  imagine  that  they  are  on  forbidden  ground,  and 
every  step  is  with  fear  and  trembling.  So  long  have 
men  been  taught  to  believe  that  the  exercise  of  hu- 
man reason  is  incompatible  with  the  interests  of 
religion,  and  dangerous  to  the  soul,  that  they  dare 
not  prosecute  their  inquiries  on  rational  grounds.     In 

2 


2  INTRODUCTORY 

their  judgment,  it  is  safe  to  remain  where  they  are — 
to  live  on  in  ignorance  of  what  God  has  revealed,  and 
to  wonder  at  His  ways,  which  are  past  finding  out. 
With  all  the  evidences  of  progress  in  man  and  the 
world  around,  they  dare  not  venture  beyond  the 
circumscribed  sphere  of  present  acquirements.  What- 
ever is  without  the  limits  already  defined,  is  treated 
with  as  much  caution  and  reserve,  as  though  it  were 
a  magazine  of  curses,  containing  the  elements  of  the 
soul's  destruction.  I  know  that  some  will  move  when 
truth  finds  an  utterance  from  mortal  lips  ;  others  wait 
for  an  angel  to 

"  stir  their  stagnant  souls." 

Those  who  have  been  the  first  to  submit  to  the 
authority  of  tradition,  and  the  last  to  relinquish 
their  confidence  in  the  absurd  and  improbable 
speculations  of  visionary  minds,  have  been  most 
alarmed  for  the  safety  of  the  bold  free  spirit  that 
dared  to  scan  the  Creator's  works,  and  the  record  of 
His  word.  Some  men  impose  a  most  eflfectual  restraint 
upon  their  reason,  while  they  leave  the  imagination 
to  wander  uncontrolled  in  the  regions  of  conjecture. 
The  religion  of  such  persons  is  a  species  of  fanaticism 
that  serves  to  obscure  the  interior  vision,  and  to  pre- 
vent an  accurate  perception  of  things.  Under  this 
influence,  they  readily  believe  the  wildest  chimeras 
of  heathen  poets,  while  they  reject  the  sublime  results 
of  reason  and  analogy. 

If  we  look  at  the  theology  of  the  church,  we  shall 
hardly  fail  to    observe  the  traces    of  a  corrupt    and 


DISCOURSE.  d 

speculative  philosophy — of  dark  mysteries  and  un- 
founded superstitions,  long  blended  with  the  precepts 
of  heavenly  wisdom.  The  increasing  light  and 
knowledge  of  our  time  is  rapidly  disclosing  these 
errors  to  the  world.  A  veil  that  has  long  covered  a 
multitude  of  sins  is  torn  away.  Many  of  the  church 
dogmas  are  found  to  be  mere  phantoms.  One  after 
another,  like  shells,  they  explode,  and  the  people  are 
alarmed  when  the  danger  is  past.  Men  cling  to  their 
errors  with  a  firmness  and  resolution  only  equalled  by 
the  force  of  their  early  prepossessions.  Still,  it  must 
be  acknowledged  there  are  many  indications  of  reform. 
It  is  true  that  men  are  beginning  to  entertain  a  higher 
regard  for  whatever  is  consistent  and  reasonable,  even 
in  religion.  There  are  some  intrepid  spirits  who  will 
no  more  be  driven  from  this  field  of  inquiry.  They 
will  venture  to  examine  the  doctrinal  superstructure 
of  the  church,  and  if  it  consist  of  "  wood,  hay  and 
stubble,"  it  will  be  given  to  the  flames,  and  consumed 
with  the  multitude  of  human  devices.  What  though 
the  whole  be  cast  into  the  fire  ?  The  truth  has  no- 
thing to  fear.  Christianity  has  nothing  to  lose.  Like 
the  fine  gold,  it  will  only  shine  with  a  purer  lustre, 
when  separated  from  the  commingling  elements  of 
ignorance  and  superstition.  We  regard  it  as  a  part 
of  our  mission  on  earth,  to  assist  in  removing  these 
errors  and  corruptions.  The  truth  long  buried  beneath 
the  superincumbent  mass,  must  be  exhumed.  We 
must  seek  for  it  as  for  a  hidden  treasure.     We  desire 


4  INTRODUCTORY 

to  follow  Truth,  though  it  lead  amidst  cloud  and  flame, 
or  through  the  unyielding  earth.  This  shall  be  the 
object  of  our  pursuit,  for  the  experience  of  everyday 
evinces  that  nothing  but  tTiith  can  pass  the  ordeal 
which  is  to  try  every  man's  work. 

There  is  a  power  employed  that  is  rapidly  changing 
the  faith  of  the  church,  and  the  opinions  of  the  world. 
We  live  at  a  period  in  which  the  mere  dictum  of  ar- 
bitrary men  is  not  mistaken  for  the  oracle  of  God. 
The  ipse  dixit  of  the  priest,  is  not  the  foundation  of 
faith.  Evidence  is  necessary  to  produce  conviction,  and 
nothings  short  of  this  will  command  our  assent. 

There  are  many  Christians  who  are  disposed  to  sub- 
ject the  doctrines  of  the  church  to  the  test  of  a  rigid 
examination.  He  reasons  falsely  who  is  led  to  suppose 
that  this  characteristic  of  the  age  indicates  a  grow- 
ing spirit  of  irreligion  :  on  the  contrary,  I  regard  it 
as  the  surest  evidence  that  man  is  beginning  to  feel  a 
deep  and  abiding  concern  in  the  investigation  of  re- 
vealed tinith. 

I  have  observed  that  there  are,  in  the  doctrines  of 
the  church,  evident  traces  of  the  Pagan  Theology.  The 
heathen  believed  in  a  vast  nmn  cr  of  Deities,  who 
were  armed  with  the  elements,  and  prepared  for  the 
work  of  destruction.  He  saw  their  angry  frowns  in 
the  darkened  sky,  and  heard  their  voices  in  the  deep 
thunders,  and  the  raging  floods  !  These  he  worshipped 
in  order  to  appease  their  wrath,  and  to  conciliate  their 
favor.  Thus  far  there  is  one  particular,  that  may 
serve   to   distinguish  the  Pagan  from  the  Christian, 


DISCOURSE.  5 

The  latter  worships  hut  one  God,  but  that  one  he  has 
made,  infinitely  more  terrible,  than  all  that  Avere 
dreamed  of  in  the  Pagan  Philosophy. 

As  to  the  nature  and  object  of  religious  worship 
among  Christians,  it  is  not  unfrequently  the  same  as 
in  pagan  lands.  Much  of  it  is  propitiatory.  The 
Christian  is  too  often  influenced  by  the  same  motives 
that  actuate  the  heathen  in  their  devotions.  It  is 
their  chief  design  to  pacify  the  supposed  wrath  of 
their  capricious  divinities — they  would  make  the  gods 
more  compassionate.  These  ideas  are  none  the  less 
Pagan  in  their  origin,  because  they  have  been  bap- 
tized in  the  name  of  Christ. 

The  heathen  had  also  his  tartarean  gulf,  correspond- 
ing to  the  hell  of  modern  Christians.  There  may  be 
this  essential  difference  between  them  -.—Possibly  the 
horrors  of  the  Christian  hell  exceed  the  conceptions 
of  the  most  benighted  heathen.  I  have  no  disposition 
to  speak  of  the  results  contemplated  by  the  system  of 
partial  theology — the  picture  would  shock  the  virtuous 
sensibilities.  Great  abominations  have  been  cherished 
and  defended,  under  the  insulted  name  of  Christianity. 
Many  pretended  followers  of  Christ  have  been  igno- 
rant of  the  Father.  They  have  worshipped  the  tyrant 
— a  being  begotten  of  their  follies  and  their  fears  ;  and 
as  destitute  of  compassion,  as  the  stone  at  which  the 
heathen  bows.  These  are  some  of  the  ideas  of  the 
Church.  That  they  were  conceived  in  ignorance, 
brought  forth  in  iniquity,  and  nursed  in   the  lap  gf 

2b 


b  INTRODUCTORY 

the  dark  ages,  is  now  a  matter  of  history.  A  formal 
refutation  of  these  gross  absurdities  would  do  violence 
to  our  ideas  of  propriety,  and  be  a  poor  compliment 
to  your  intelligence.  That  they  are  the  monstrous 
offspring  of  the  human  mind  in  its  far  distant  wander- 
ings from  God  and  heavenly  things,  must  be  evident 
to  the  rational  mind. 

Let  no  one  imagine,  that  in  the  present  course  of 
Lectures,  we  design  to  carry  on  a  direct  warfare 
against  existing  modes  of  faith.  We  have  a  higher 
object  and  aim  ;  the  illustration  and  defence  of  our 
own.  But  it  was  necessary  to  glance  at  some  speci- 
mens of  the  so-called  Evangelical  ideas  and  doctrines, 
in  order  to  direct  your  attention  to  their  influence  and 
results  as  developed  in  the  condition  of  society. 
What,  then^  has  the  popular  theology  accomplished  in 
the  great  work  of  removing  the  existing  evils  ?  What 
have  all  the  old  theories  in  morals  and  religion  done 
to  refine  the  nature  and  improve  the  condition  of  man  ? 
Have  they  been  instrumental  in  working  out  a  higher 
destiny  for  the  race,  or  is  the  world  become  more 
debased  in  morals,  and  in  the  circumstances  of  its 
social  condition,  with  each  succeeding  generation  ? 
It  is  our  privilege  to  press  this  question.  If  you  had 
a  friend  sick,  you  would  have  an  undoubted  right,  not 
only  to  inquire  into  the  nature  of  the  remedial  agents 
employed  in  his  case,  but  also  to  witness  their  opera- 
tion. If  he  continued  to  grow  worse,  or  the  disease 
to  assume  a  more  aggravated  form  ;  or  if  he  failed  to 


WSCOURSE.  7 

recover  under  the  peculiar  mode  of  treatmrent  adopted, 
you  would  naturally  conclude  that  the  physician  did 
not  understand  his  case,  or  that  his  prescriptions  were 
not  adapted  to  the  condition  and  wants  of  the  patient. 
In  such  a  case,  you  would  most    certainly  resort  to 
other  remedies.     But  this  mode  of  illustration    will 
equally  well  apply  to  universal  humanity.     That  there 
is  derangement  and  disease  in  the  great  body  will  not 
be  questioned.     But  that  there  is  any  proper  adapta- 
tion of  the  treatment  to  the  nature  of  the  case,  is  not 
sufficiently  evident.     If  the  world  is  possessed  of  an 
evil  spirit,  will  you  send  forth  legions  of  like  spirits 
to    cast  him  out  ?     If  the  involuntary  motion  of  the 
great  system  is  irregular — if  the  whole  body  is  fear- 
fully convulsed — is  it  likely  that  any  galvanic  process,, 
such  as  the  ordinary  religious  excitements,  will  restore 
a  proper  action  ?     If  some  of  the  members  are  greatly 
inflamed,  will  you  expose  them  to  the  action  of  fire 
to  reduce  the  inflammation  ?     If  the  patient  exhibit 
symptoms  of  madness,  will  you  pursuade  him  out  of 
his  reason  ?     I   know  that  this  is  the    characteristic 
treatment  of  the  Church,  and  thus  its  doctors    have 
tried  for  ages  to  cure    the  world  ;  and  what  is    the 
result  ?     Is  there  any  improvement  ?     Is  the  system 
generally  in  a  better    condition  ?     Why,  those  who 
feel  the  patient's  pulse,  affirm  that  there  is  but  little 
hope — that  the  world  is   waxing   worse  continually.. 
Many  think  that  the  one  true  faith  is  in  danger  from 
the  influence  of  a  vain  philosophy,  that  is  closely  allied 


o  INTRODUCTORY 

to  infidelity.  Indeed,  if  the  world  be  half  as  vile  as 
some  would  have  us  believe,  surely  the  poet  hath 
described  it  well : 

"  Good  men  are  here  and  there,  I  know  ;  but  then 

****** 

*  *  *  *        the  world, 


liike  a  black  block  of  marble,  jagged  with  white, 
As  with  a  vein  of  lightning  petrified. 
Looks  blacker  than  without  such" 

But  we  are  not  without  faith  in  man.  We  are  not 
prepared  to  relinquish  our  confidence  in  God.  We 
believe  that  the  world  is  advancing — that  the  general 
tendency  of  things  is  upward.  In  our  judgment,  the 
past  histor}"  and  present  condition  of  society  indicate, 
at  least,  a  gradual  improvement.  Whether  this  is  to  be 
placed  to  the  credit  of  popular  theological  influences, 
or  whether  it  is  the  result  of  other  causes,  we  shall 
not  stop  to  inquire.  But  if  it  be  true,  that  the  present 
tendency  is  downward — that  the  general  movement  is 
retrogressive,  we  desire  to  know  who  is  to  be  held 
accountable  for  the  results.  How  can  the  advocates 
of  the  received  theology  escape  from  this  responsibility? 
They  have  had  every  opportunity  to  direct  the  course 
of  the  world,  and  to  remove  the  existing  causes  of 
evil.  They  have  opened  the  channel  in  which  the 
current  of  human  affairs  is  rolling  on  from  age  to 
age ;  they  have  explained  the  duty  of  man,  and 
determined  his  destiny;  they  have  fixed  the  standard 
of  faith,  and  defined  the  limits,  beyond  which  there 
is  no  hope.  Around  the  domestic  fireside,  and  in  the 
schools,  where  the  young  mind  receives  its  first  and 


DISCOURSE.  ■    9 

most  enduring  impressions — in  religion  and  morals — 
in  all  the  departments  of  business — indeed,  in  every 
field  of  thought  and  action,  they  have  wielded  a 
controlling  power.  For  centuries  they  have  guided  the 
church  and  state.  The  voice  from  the  altar  has  found 
a  responce  in  the  hearts  of  millions,  while  the  influ- 
ence that  has  gone  out  from  the  throne  has  been  felt 
by  the  remotest  subject  of  the  empire.  In  their  hands 
is  lodged  the  power  which  has  ruled  the  world. 
Their  authority  is  so  extensive — so  generally  acknow- 
ledged, even  now,  that  truth  itself,  will  only  pass 
current  when  under  seal  of  the  Church ;  and  virtue 
to  practice  on  her  own  account,  must  have  a  license. 
In  this  country,  they  have  had  a  period  of  two 
hundred  years,  to  make  an  experiment  in  morals. 
They  have  framed  the  institutions,  and  formed  the 
character  of  a  great  nation — they  have  occupied  the 
seats  of  learninof,  and  controlled  the  lecrislation.  It 
may  almost  be  said  that  they  have  made  society  what 
it  is,  and  moulded  the  minds  and  manners  of  the 
people  at  pleasure.  I  would  not  admit,  even  by 
implication,  that  all  the  master  spirits  of  our  country 
have  entertained  the  popular  opinions  in  theolog)\  I 
know  that  a  Washington,  a  Jefl^erson  and  a  Franklin 
— that  the  Nation's  Father — that  the  chief  of  the 
Apostle's  of  Liberty,  and  he  who  took  the  thunder- 
bolts from  the  armory  of  heaven — that  many  of  the 
illustrious  dead,  have  secretly  cherished  a  better  faith ; 
a  faith  not  so  much  like  firmness,  but  closely  allied  to 


10  INTRODUCTORY 

that  Charity  that  never  faileth.  Give  to  these  men  all 
the  influence  they  have  possessed  and  exercised,  and 
still  it  is  true  that  the  power  of  the  church  has  been  felt 
in  all  the  departments  of  government,  and  in  every 
walk  of  life.  And  yet,  with  all  these  means  and 
opportunities  at  command,  instead  of  performing  a 
great  work  for  humanity,  they  have,  according  to  their 
own  confession,  accomplished  nothing.  If  any  one  is 
disposed  to  question  the  entire  correctness  of  this 
remark,  let  him  listen  to  the  communications  from  the 
pulpit,  and  read  the  popular  religious  journals.  The 
great  theme  is  the  manifest  declension  in  morals  and 
the  general  apathy  in  religion.  The  priests  appre- 
hend that  the  church  is  in  danger,  and  as  for  the 
world,  it  is  about  to  experience  a  relapse,  alike  fatal 
to  its  present  happiness  and  future  salvation.  If  there 
is  any  ground  for  these  apprehensions,  we  may  repeat 
the  question,  on  whom  is  this  fearful  responsibility  to 
rest  ?  If  society  is  in  a  bad  condition,  why  have  they 
not  made  it  better  ?  If  the  standard  of  morals  is  low, 
it  is  well  to  raise  it  up.  They  have  the  power,  and 
they  have  had  ample  time  and  opportunity  to  exercise 
it.  A  period  of  centuries  is  quite  sufficient  to  give 
any  system  a  fair  trial.  If  their  principles  have  been 
preached  and  practised  thus  long,  and  still  the  condi- 
tion of  society  is  in  no  way  improved,  it  is  surely 
high  time  for  the  doctors  to  take  their  own  nostrums, 
and  for  the  world  to  test  the  efficacy  of  other  means. 
There    must    be  something    intrinsically  weak    in  a 


DISCOURSE.  11 

system  that  is  productive  of  no  better  results.  Is  it 
the  part  of  wisdom  to  attempt  to  renovate  the  world 
by  means  and  instruments  so  long  employed  in  vain  ? 
An  illustration  in  this  place,  will  enable  the  hearer  to 
form  an  intelligent  judgment.  Suppose  you  were  ill, 
and  in  a  condition  to  require  the  professional  services 
of  a  physician  ; — let  it  be  supposed  that  his  first 
prescription  is  calomel : — the  second  day,  being  no 
better,  you  are  directed  to  continue  the  same  ; — the 
third  day,  finding  that  you  are  still  worse,  and  the 
symptoms  more  alarming,  he  deals  out  double  the 
number  of  grains  of  calomel,  and  orders  the  same 
prescription  continued  every  day  for  one  year.  If 
you  were  alive  at  the  end  of  that  time  you  would 
doubtless  think  it  advisable  to  change  the  treatment. 
Now  the  world  has  long  been  ill.  There  is  a  diseased 
moral  action,  that  aflfects  the  whole  body.  The  church 
has  applied  its  remedies  to  check  the  disease.  With 
little  variation  it  has  pursued  the  same  mode  of 
treatment  from  year  to  year,  through  a  long  succession 
of  ages,  and  what  is  the  result  ?  Is  the  world  any 
better  ?  Why,  the  doctors  being  judges,  it  is  in  the 
condition  of  the  woman  who  came  to  Jesus  : — She 
"  had  sufl^ered  many  things  of  many  physicians,  and 
had  spent  all  that  she  had,  and  was  nothing  bettered, 
but  rather  grew  worse."  I  therefore  submit  to  the 
judgment  and  common  sense  of  the  hearer,  whether  it 
is  not  time  to  give  up  the  patient.  Let  others  try  their 
skill — for  every  century  of  the  past,  give  them  only 


12  INTRODUCTORY 

ie7i  years,  and  if,  in  the  period  thus  allotted,  they  do 
not  effect  a  great  and  happy  change  in  the  physical, 
the  intellectual,  the  social,  moral  and  religious  condi- 
tion of  mankind ; — why,  let  them  also  resign,  and 
spend  the  remnant  of  their  days  in  penance. 

But  before  the  people  will  acknowledge  the  justice 
of  our  claims,  and  apply  our  principles  in  the  affairs 
of  life  and  the  government  of  the  world,  they  must 
be  satisfied  that  they  are  founded  in  truth.  It  is  our 
privilege  to  furnish  the  evidence,  and  it  becomes  our 
appropriate  duty  to  show  that  our  faith  is  in  harmony 
with  Reason  and  Nature — that  it  corresponds  to  the 
essential  constitution  and  philosophy  of  all  things,  and 
is  sanctioned  by  Revelation.  Trusting  in  God  for  His 
blessing,  and  in  your  kind  indulgence,  I  will  under- 
take to  discharge  this  duty. 

We  regret  that  the  acknowledged  faith  and  opinions 
have  done  no  more  to  elevate  the  affections,  and 
improve  the  condition  of  man.  They  have  utterly 
failed  to  correct  the  heart  or  the  life.  They  have 
disturbed  his  present  peace  and  darkened  his  prospects 
for  the  future.  Thousands  of  the  young  and  innocent 
have  been  induced  to  relinquish  whatever  is  most 
beautiful  in  life — to  give  up  all  that  renders  religion 
attractive  and  divine,  for  a  miserable  superstition, 
which,  like  the  Upas,  fills  the  very  atmosphere  with 
death.  I  am  reminded  that  this  dark  theology,  like  a 
great  Idol,  has  been  rolling  its  ponderous  car  over  the 
world  for  ages— I  follow  its  desolating  track,  by  the 


DISCOUESE.  13 

wreck  of  noble  minds — by  the  fearful  wail  of  the  lost 
spirit,  and  the  crushed  hopes  and  affections  of  those  I 
love  !  Oh !  when  I  look  at  this  picture,  drawn  with 
the  pencil  of  reality,  in  all  its  deep  shadows  and 
startling  colors,  the  brain  is  oppressed,  and  the  heart 
is  sick ;  and  while  I  would  stifle  the  inquiry,  it  finds 
an  utterance : — In  the  name  of  reason,  of  humanity 
and  heaven,  is  there  no  hope  for  man ! 

It  is  with  no  unkind  feelings  that  we  expose  the 
errors  of  the  world  ;  whether  they  have  their  exist- 
ence in  opinion  or  practice,  in  the  theories  of  men,  or 
in  actual  life,  we  must  be  allowed  to  speak  with  all 
boldness,  and  without  fear  or  favor.  We  love  to  tell 
plain  truths  in  a  plain  way;  they  are  better  understood. 
We  cannot  charm  the  ear  with  the  essence  of  all 
language  ;  give  us  leave  to  speak  an  honest  mind — 
listen  while  we  speak,  and  we  ask  no  more.  "  Come 
now,  and  let  us  reason  together."  It  has  been  said 
that  he  who  will  not  reason  is  a  bigot,  that  he  who 
cannot  is  a  fool,  and  that  he  who  dare  not  is  a  slave. 
I  trust  that  those  whom  I  address  are  not  wanting  in 
the  disposition,  the  ability  or  the  courage.  Let  us 
approach  this  subject  with  the  consciousness  that  the 
mind  was  made  to  be  free  ;  that  it  is  our  high  prero- 
gative to  think  for  ourselves,  and  our  duty  to  speak 
and  act  for  humanity.  May  I  not  hope  that  you  will 
all  feel  a  deep  interest  in  the  subject  of  our  investiga- 
tions ?  Is  it  not  well  to  inquire  whether  the  millions 
of  trembling  spirits  inhabiting  this    earth,    may  not 

3 


14  INTRODUCTORY. 

all  rejoice  in  hope  of  the  glory  of  God  ?  We  cannot 
be  indijfTerent  to  the  subject,  if  we  heed  the  cries  or 
regard  the  claims  of  humanity.  To  live  like  rational 
and  immortal  beings,  we  must  be  all  attention  and 
action.  We  should  labor  with  a  willing  and  a  loving 
spirit,  to  correct  the  errors  of  men  and  to  remove  the 
evils  of  the  world.  To  live  truly,  we  must  live  in 
generous  feelings — in  holy  thoughts  and  illustrious 
actions.     The  poet  has  given  our  idea  of  life. 

"  "VVe  live  in  deeds,  not  years  ;  in  thoughts,  not  breaths ; 
In  feelings,  not  in  figures  on  a  dial. 

*  *  *  He  most  lives, 

Who  tliinks  most — feels  the  noblest — acts  the  best." 

Hoping  that  our  present  labors  may  aid  in  some 
small  degree  to  promote  this  higher  life,  we  invite 
you  to  go  with  us  through  the  course  of  illustration 
and  argument.     Our  invitation  is  to  all — "  Come  now 

AND  LET  us  REASON  TOGETHER." 


DISCOURSE  II. 


THE  DIVINE  ATTRIBUTE  S= 


Our  God  is  the  God  of  salvation.— Psalm  LXVIII.  20. 

All  Christians  and  Theists  admit  the  essential 
attributes  of  the  Divine  Being.  We  shall  not  there- 
fore stop  to  prove  what  no  one  will  pretend  to  deny  ; 
but  proceed  at.  once  to  reason  from  the  nature  of  God 
to  the  certain  results  of  His  government. 

In  reasoning  from  the  attributes,  we  shall  find  that 
they  severally  lead  to  the  same  conclusion. 

I  begin  with  the  Divine  Omnipresence. 

God  is  present  with  all  His  creatures.  It  is  true, 
we  read  of  those  who  shall  be  banished  "  from  the 
presence  of  the  Lord  ;"  but  we  are  not  to  understand 
that  the  Divine  Presence  is,  in  reality,  restricted 
to  certain  persons  or  places.  The  Hebrews  en- 
tertained the  opinion  that  the  Spirit  of  Jehovah 
was  confined  to  the  temple  ; — that  the  sanctuary  was 
His  dwelling  place,  in  which  alone  the  symbol  of  His 
presence  was  to  be  seen.  When,  therefore,  they  are 
represented  as  being  "  punished  with  everlasting 
destruction  from  the  presence  of  the  Lord,  and  the 


16  THE   DIVINE 

glory  of  His  power,'"  we  understand  that  at  the 
destruction  of  their  temple,  they  were  to  be  driven 
away  from  the  holy  place,  no  more  to  enjoy  the 
special  manifestation  of  His  glorious  presence  in  the 
sanctuary. 

From  what  we  know  of  the  Divine  nature,  we  are 
assured,  that  God  is  in  all  places  alike  ;  and  that  His 
presence  extends  to  every  creature  He  has  made, 
"  Thus  saith  the  high  and  lofty  One,  that  inhabiteth 
eternity,  whose  name  is  Holy;  I  dwell  in  the  high 
and  holy  place,  with  him  also  that  is  of  a  contrite 
and  humble  spirit."^  It  is  impossible  for  any  creature 
of  God  to  be  separated  from  His  presence.  The 
Lord  is  in  every  place,  beholding  the  evil  and  the 
good  : — The  heaven  of  heavens  cannot  contain  Him : 
He  is  here — He  is  everywhere,  and  we  may  say,  in 
the  language  of  the  Psalmist,  "  Whither  shall  I  go 
from  thy  Spirit  ?  or  whither  shall  I  flee  from  thy 
presence  ?  If  I  ascend  up  into  heaven,  thou  art  there  ; 
if  I  make  my  bed  in  hell,  behold,  thou  art  there  ;  if 
I  take  the  wings  of  the  morning,  and  dwell  in  the 
uttermost  parts  of  the  sea,  even  there  shall  thy  hand 
lead  me,  and  thy  right  hand  shall  hold  me.  If  I  say, 
surely  the  darkness  shall  cover  me,  even  the  night 
shall  be  light  about  me.  Yea,  the  darkness  hideth 
not  from  thee  ;  but  the  night  shineth  as  the  day  ;  the 
light  and  the  darkness  are  both  alike  to  thee."^  Now 
whatever  may  be   the    conclusions  drawn  from    this 

1.  II.  Thess.  i.  9.  2.  Isa.  Ivii.  15.  3.  Ps.  cxxxix.  7—12. 


ATTRIBUTES.  17 

discussion  of  the  Divine  Attributes,  God  is  now — He 
always  will  be — present  with  all  His  creatures.  To 
say  that  He  can  withdraw  His  Divine  presence  from 
a  single  soul,  is  to  deny  this  essential  attribute  of  His 
nature,  and  render  Him  forever  imperfect.  Be  it 
remembered,  therefore,  that  God  is  necessarily  and 
essentially  present  with  all  His  creatures,  in  every 
place ;  above,  beneath  and  around,  the  Universe  is 
full  of  His  Being. 

II.  God  is  Omniscient. — He  is  able  to  comprehend 
all  things.  The  Scriptures  ascribe  this  wisdom  to  the 
Creator  : — "  Known  unto  God  are  all  his  works,  from 
the  beginning  of  the  world. "^  "  O  Lord,  how  mani- 
fold are  thy  works  !  in  icisdom  hast  thou  made  the,m 
all."'  Indeed,  reason,  philosophy  and  Revelation, 
all  represent  the  Supreme  Being  as  knowing  and 
"  declaring  the  end  from  the  beginning,  and  from 
ancient  times  the  things  that  are  not  yet  done."^  It 
follows,  therefore,  that  all  beings,  circumstances  and 
events,  whether  they  belong  to  the  past,  present,  or 
the  future,  are  ever  before  Him,  and  subject  to  His 
inspection. 

"  Did  He  o'erlook  llie  least  of  His  concerns, 
(Since  from  the  least  the  greatest  oft  originate.) 
Then  unforeseen  conliiigence  mii;ht  alarm  Him, 
And  dlstarb  the  smooth  and  equal  cours^e  of  His  affairs." 

But  since  nothing  great  or  small,  whether  past, 
present  or  to  come,  can  for  one  moment  escape  His 

4.  Acts  XV.  IS.  5.  Ps.  civ  24.  C.  Isa.  xlvi.  10. 

3c 


18  THE     DIVINE 

all-seeing  eye ;  it  follows,  of  necessit}',  that  there 
can  be  no  unforeseen  contingences  with  God — no 
fortuitous  events  under  His  administration ;  nor  can 
there  be  any  circumstances  or  changes  in  the  moral 
character  and  condition  of  His  creatures,  which  He 
did  not  clearly  foresee,  and  fully  comprehend.  From 
the  dawn  of  creation  He  beheld  the  final  issue.  The 
vast  chain  of  being  was  complete  before  Him,  and 
with  a  perfect  knowledge  of  the  life,  character  and 
destiny  of  all  His  creatures,  He  gave  them  being ; 
and  with  reference  to  each,  it  may  be  said  in  truth. 
He  determined  "the  end  from  the  beginning."  It 
is  true  therefore,  that  the  final  destiny  of  man  cammt 
be  different  from  the  original  design,  purpose  or 
knowledge  of  God. 

As  God  is  infinitely  wise,  there  can  be  no  possible 
mistake  or  imperfection  in  His  purpose  and  plan, 
concerning  His  creatures.  If  you  were  to  pass 
judgment  on  any  work  of  art,  you  would  deter- 
mine it  to  be  wise  or  unwise,  in  proportion  as  it 
possessed  certain  characteristics  essential  to  its  per- 
fection. If  it  manifested  a  benevolent  design,  and  if 
there  was  such  an  adaptation  of  the  means  employed 
as  inevitably  to  secure  the  intended  result,  you  would 
pronounce  the  work  to  be  a  wise  one.  But  if  the 
design  was  not  good,  or  if  there  was  not  such  a 
subserviency  of  the  means  as  would  accomplish  the 
end  in  view,  then,  in  either  case,  as  one  essential 
characteristic  was  wanting,  you  would  determine  the 
work  to  be  unwise. 


ATTRIBUTES.  19 

It  may  be  well  to  present  some  illustrations  of  this 
principle.  Some  time  since,  we  read  an  account  of 
an  infernal  machine  constructed  in  Paris.  If  we 
mistake  not,  the  manifest  design  in  this  case  was,  to 
destroy  the  life  of  the  French  King.  Now  we  may 
suppose  there  Avas  no  want  of  mechanical  skill  per- 
ceptible in  the  construction  of  this  terrible  engine. 
The  several  parts  may  have  been  well  finished  and 
ingeniously  put  together.  But  the  perfect  adaptation 
of  means  to  the  accomplishment  of  the  object  intended, 
was  not  sufficient  to  render  the  work  a  wise  one.  It 
was  evidently  wanting  in  the  first  essential  character- 
istic of  wisdom.  The  design  was  not  good,  and  hence 
the  work  was  unwise. 

Again  : — An  individual  resolves  to  make  an  instru- 
ment that  will  indicate  the  progress  of  time.  He 
begins  by  forming  w^heels  and  springs  of  different 
sizes  and  curious  workmanship.  At  length,  these  are 
severally  completed,  but  in  putting  the  whole  together, 
it  is  found  that  there  is  not  such  an  adaptation  of  the 
various  parts  as  was  necessary  to  secure  the  intended 
object.  The  purpose  was  to  produce  an  instrument  to 
measure  time.  The  design  was  good,  but  there  is  a 
mistake  in  the  use  of  the  means,  which  renders  the 
instrument  altogether  useless.  It  follows  that  this 
work  is  devoid  of  wisdom. 

Once  more  : — It  is  proposed  to  erect  a  Christian 
temple.  The  object  in  this  case  is,  to  provide  a  place 
to  be  devoted  to  the  worship  of  God,  and  the  purposes 


20  THE  DIVINE 

of  moral  and  religious  instruction.  The  design  is 
good.  It  only  remains  to  make  a  judicious  use  and 
application  of  the  requisite  means,  so  that  the  end  is 
accomplished.  AVherever  there  is  a  good  design,  and 
the  subserviency  of  the  means  is  plainly  discernible, 
we  must  of  necessity  conclude  that  the  work  is  founded 
in  wisdom. 

Let  us  apply  the  argument.  The  works  of  God  are 
wise,  not  merely  because  they  are  His  ;  but  because 
they  possess  the  prerequisites  I  have  mentioned. 
They  manifest  a  good  design,  and  in  every  instance 
where  we  are  able  to  form  an  intelligent  judgment, 
there  is  such  an  arrangement  of  means  as  uniformly 
leads  to  the  intended  result.  Now  unless  these  two 
essential  characteristics  are  united  in  everything  that 
God  has  created,  it  cannot  be  said,  in  truth,  that  in 
wisdom  He  has  made  all  His  Avorks.  We  would 
apply  this  infallible  test  to  a  variety  of  objects  in  the 
various  departments  of  the  Creator's  works,  but  time 
will  not  permit.  We  must  therefore  restrict  its  ap- 
plication to  man.  Suppose  that  the  design  of  God  in 
the  creation  of  man  was  to  place  him  here  for  a  few 
fleeting  moments,  and  then  to  annihilate  him  forever. 
You  would  not  call  that  a  good  design.  If  the  inventor 
of  a  complicated  machine  should  make  a  large  number 
only  to  break  them  in  pieces  with  his  own  hands,  the 
question  in  your  minds  would  not  relate  so  much  to 
the  goodness  or  wisdom  of  the  man,  as  to  his  sanity. 
Indeed,  you  would  naturally  infer  that  he  had  lost  his 


ATTRIBUTES.  21 

reason.  We  conclude,  therefore,  that  if  it  was  the 
purpose  of  God  in  the  creation  of  man  to  destroy  His 
own  work,  the  design  was  not  good,  and  the  work  is 
unwise. 

Again : — Suppose  it  to  have  heen  the  purpose  of  God 
to  render  man  endlessly  miserable.  Every  individual 
of  common  sense  and  discernment  will  readily  disco- 
ver that  this  was  not  a  good  design.  The  work  does 
not  even  possess  the  first  characteristic  necessary  to 
render  it  wise.  If  we  admit  that  there  has  been  a 
fatal  application  of  means  to  this  fearful  end,  this  is 
but  another' evidence  that  the  whole  work  is  forever 
opposed  to  all  the  dictates  of  wisdom.  If  you  say 
that  the  purpose  of  God  in  the  work  of  creation  was  a 
benevolent  one  ; — that  He  did  design  the  happiness  of 
all,  but  that  all  ivill  not  finally  be  happy  ;  then,  you 
virtually  assume  that  He  has  failed  in  adapting  the 
means  to  the  end,  which  is  an  impeachment  of  His 
wisdom. 

When  we  affirm  that  the  purpose  of  God  was 
benevolent — that  He  designed  to  render  His  creatures 
happy ;  we  only  respond  to  the  united  voices  of 
Reason,  of  Nature,  and  of  Revelation.  These,  all 
proclaim,  in  a  language  that  steals  through  the  silent 
chambers  of  the  soul,  like  the  music  of  angel  voices, 
to  remind  us  that  God  is  supremely  good,  and  that  the 
plan  by  which  He  will  accomplish  His  mighty  purpose, 
is  the  best  which  Infinite  Wisdom  could  devise. 

Will  it  be  said,  that  it  was  the  original  purpose  of 
God   to  save  all  men,   but  many  are   impenitent   and 


22  THE  DIVINE 

will  not  be  saved  ?  This  objection  has  not  the  merit: 
of  a  sophism.  If  you  say  that  the  origi7ial  purpose 
of  God  was  to  save  all,  I  affirm  that  to  be  His  present 
purpose.  We  shall  see  from  this  discussion  of  the 
attributes,  that  God  is  unchangeable  ;  so  that  His  ori- 
ginal purpose  must  be  His  final  purpose.  If  there  is 
one  lost  on  account  of  the  depth  of  his  turpitude,  this  will 
be  a  failure  in  suiting  the  means  to  the  end  designed. 
It  avails  nothing  to  say  that  man  is  desperately  wicked. 
He  who  knew  all  things,  knew  when  He  created  him 
what  his  life  and  character  would  be.  If  you  still  say 
that  man  is  obstinate,  and  will  not  be  saved,  I  reply 
that  God  who  has  power  to  see  and  determine  the 
end  from  the  beginning,  has  declared  that  He  "  will 
have  all  men  to  be  saved.^^  We  may,  however, 
inquire  further,  whether  God  has  the  power  to 
accomplish  His  purpose.  And  here  we  are  presented 
with  another  attribute  of  the  Divine  nature. 

III.  God  is  Omnipotent. — He  is  therefore  able, 
and  will  accomplish  His  purpose.  We  read  that  "  He 
doeth  according  to  His  will  in  the  army  of  heaven 
and  among  the  inhabitants  of  the  earth,  and  none 
can  stay  his  hand."'^  If  Omnipotency  be  one  of 
the  Divine  attributes,  it  must  follow  of  necessity 
that  no  power  in  the  Universe  can  successfully 
oppose  Him.  As  He  is  the  Great  First  Cause  of 
all  things,  it  is  reasonable  to  infer  that  everything  in 
the  Universe  must   in  some  way,  derive  its  existence 

7.  Dau.  iv.  35, 


ATTRIBUTES.  23 

from  Him.  Nothing  can  continue  to  exist  in  opposition 
to  His  will.  He  is  able  to  subdue  all  things.  All 
seemingly  opposite  powers  must,  therefore,  exist  by 
permission,  and  be  subject  to  His  control.  He  is 
Almighty.  No  existing  principles — no  train  of  cir- 
cumstances or  events — no  combination  of  men  or 
demons,  can  resist  His  power,  or  pervert  the  accom- 
plishment of  His  purpose.  To  deny  this  position,  is  to 
rob  the  Great  Positive  Mind  of  this  essential  attribute 
— to  question  His  right  to  the  Sovereignty  of  the 
Universe.  All  agree,  that  God  is  infinite  in  power — 
to  be  consistent,  they  must  admit  that  "He  will  do 
all  His  pleasure."  Let  us  briefly  recapitulate  the 
several  points  in  the  argument : 

1.  The  purpose  of  God  in  the  creation  of  Man, 
was  to  render  him  happy. 

2.  God  is  infinitely  wise  ;  consequently  He  can, 
with  unerring  precision,    adapt   the  means  to  the  end. 

3.  God  is  infinite  in  power ;  and  will,  therefore, 
accomplish  His  purpose.  "And  I  heard,  as  it  were, 
the  voice  of  a  great,  multitude,  and  as  the  voice  of 
many  waters,  and  as  the  voice  of  mighty  thunder- 
ings,  saying.  Alleluia  ;  for  the  Lord  God  Omnipotent 
reigneth  !"^ 

IV.  God  is  Impartial. — All  are  alike  the  objects 
of  His  care,  and  the  subjects  of  His  government. 
"  The  Lord  is  good  to  all."  "  He  maketh  his  sun  to 
rise  on  the  evil  and  on  the  good,  and  sendeth  rain  on 

8.  Rev.  xix.  6. 


24  THE  DIVINE 

the  just  and  on  the  unjust."^  The  earth  and  its 
increase — the  light  of  heaven — the  pure  air  and 
sparkling  waters,  are  all  impartially  bestowed.  From 
all  we  know  of  His  nature,  we  are  satisfied  that  God 
must  ever  regard  all  His  children  with  the  same 
favorable  purpose.  They  all  derive  their  existence 
from  Him — He  is  the  Father  of  all — all  possess  a 
similar  nature,  and  we  may  rest  assured  that  He  will 
so  adapt  the  means  to  the  end — so  overrule  all  circum- 
stances and  events,  as  to  secure  to  all  at  last  a  glorious 
destiny.  As  God  is  impartial.  He  certainly  did  not 
create  some  men  for  immortal  joys,  and  others  for 
endless  pains.  To  assert  that  He  did,  is  to  dispute 
the  Divine  Impartiality.  The  wisdom  which  teaches 
this  sentiment  is  from  beneath — is  "  earthly,  sensual, 
devilish*."  But  we  read  of  another  kind  of  wisdom 
which  is  from  above.  That  is  "  pure" — it  is  "  full  of 
mercy  and  good  fruits."  It  is  '"'■  without 'partiality ^^^ 
Thus  far,  this  examination  of  the  different  attributes 
seems  tending  to  one  conclusion,  which  may  be 
expressed  in  the  words  of  the  Psalmist :  "  Our  God 
is  the  God  of  salvation." 

There  are  several  essential  attributes  of  the  Divine 
nature  yet  remaining  to  be  improved  in  this  discussion. 

V.  God  is  Merciful. — When  the  Lord  revealed 
Himself  to  Moses  from  the  cloud  at  Sinai,  we  read 
that  He  passed  before  him  and  proclaimed,. ..."  The 
Lord  God,  merciful  and  gracious,  long-sufTering,  and 

9.  Matth.  V.  43.  10.  James  iii.  15,  17. 


ATTRIBUTES.  2-5 

aWndant  in  goodness  and  truth,  keeping  mercy  for 
thousands,  forgiving  iniquity,  transgression  and  sin, 
and  that  will  by  no  means  clear  the  guilty.""  When 
the  people  continued  obstinately  to  trespass  against 
Him,  He  still  remembered  them  in  mercy.  If,  for  a 
little  season,  He  visited  "  their  iniquity  with  stripes,"'^ 
it  was  for  a  wise  and  gracious  purpose.  If  He  con- 
cealed His  face  ''  for  a  moment,"  He  still  determined 
"  with  everlasting  kindness"  to  have  merc3^on  them.'^ 
If  mercy  is  one  of  the  attributes  of  Deity,  it  must  be 
eternal  as  His  own  nature.  To  suppose  that  a  time 
will  come  in  which  this  attribute  of  the  Divine 
Mind  will  no  longer  be  exercised,  is  quite  as  absurd 
as  to  suppose  that  God  can  cease  to  exist  altogether. 
Unto  the  "Lord  belongeth  mercy;"  and  that  "His 
merc}^  endureth  forever,"  is  distinctly  affirmed  more 
than  fifty  times  in  the  Scriptures.  You  readily  appre- 
hend, perhaps  more  fully  than  I  can  explain,  the 
nature  of  this  attribute.  I  know  of  no  word  in  our 
language  exactly  synon^nnous  with  merc)^  We  may 
however,  if  necessary,  define  the  term  with  sufficient 
accuracy  for  our  present  purpose.  Mercy  implies 
pity,  or  compassion  for  those  who  suffer,  united  with 
a  disposition  to  relieve  them.  It  implies  clemency — 
a  spirit  of  forgiveness  towards  offenders,  with  a  desire 
to  do  them  good.  It  requires  benevolence,  tenderness 
and  good  will  to  all.  The  mercy  of  God  is  defined 
to  be  that  essential  perfection  of  His  nature,  whereby 

11.  Exodus  xxxiv.  6,  7.  12.  Ps.  Ixxxix.  12  13.  Isa.  liv.  S. 


26  THE   DIVINE 

He  pities  the  offender,  and  relieves  the  miseries  of 
His  creatures.  Now,  with  reference  to  the  great 
question  of  man's  destiny,  what  is  the  logical  infer- 
ence to  be  drawn  from  the  nature  of  this  attribute  1 
Suppose  we  say  that  some  men  will  be  doomed  to 
endless  pain.  Such  a  result  can  never  be  reconciled 
with  the  Divine  Mercy.  "  The  mercy  of  the  Lord 
endureth  forever  ;" — it  is  the  nature  of  mercy  to  pity 
and  forgive  the  offender,  and  to  relieve  the  sufferer. 
As  His  mercy  is  invested  with  infinite  power  to  act 
and  accomplish  its  purpose,  it  follows  that  the  offender 
will  be  forgiven,  and  the  last  sufferer  will  find  relief. 
'*  With  everlasting  kindness  I  will  have  mercy  on 
thee,  saith  the  Lord  thy  Redeemer."  It  must  be  evi- 
dent that  no  partial  scheme  of  salvation  can  be  made 
to  harmonize  with  the  infinite  mercy  of  God.  If  you 
say  that  God  will  finally  withdraw  His  mercy  from  a 
part  of  his  creatures,  you  must  prove  that  He  will 
withdraw  His  all-pervading  presence  from  a  part  of 
the  Universe.  If  you  assert  that  His  forgiving  mercy 
will  cease  to  be  exercised  towards  the  sinner,  you 
virtually  assume  that  He  will  cease  to  be  God — "  The 
fool  hath  said  in  his  heart,  there  is  no  God." 

We  have  seen  that  endless  suffering  is  not  compati- 
ble with  the  Divine  mercy.  But  the  fatherly  correc- 
tion with  which  God  is  pleased  to  visit  His  children, 
is  not  by  any  means  opposed  to  His  mercy.  Hence 
the  Psalmist  speaks  of  the  administration  of  justice, 
and  the  punishment  of  offenders,  as  an  evidence  of 


ATTRIBUTES.  27 

God's  mercy  to  them  : — *'  Unto  thee,  O  Lord,  belongeth 
mercy ;  for  thou  renderest  to  every  man  according  to 
his  works.""  Here  we  are  presented  with  another 
attribute  of  the  Divine  nature. 

VI.  God  is  Just. — Justice  is  defined  to  be  that 
essential  perfection  in  God,  which  renders  Him  infi- 
nitely righteous,  both  in  His  nature,  and  in  all  His 
proceedings  with  His  creatures. 

Justice  requires  that  the  guilty  should  be  punished, 
and  any  system  of  government  which  fails  to  secure 
this  end,  is  manifestly  unjust.  The  common  idea  of  the 
Divine  government,  which  removes  the  consequences  of 
sin  into  the  future  state,  is  thus  opposed  to  justice.  It 
proceeds  upon  the  assumption  that  the  sinner  may  escape 
deserved  punishment,  by  means  of  a  simple  act  of  re- 
pentance, when  God  '  will  by  no  means  clear  the  guilty.' 

Again : — Justice  demands  that  the  infliction  should 
be  according  to  the  works  of  men — that  one  should  be 
graduated  by  the  other.  In  other  words,  the  degree 
of  punishment  should  correspond  to  the  magnitude  of 
the  offence.  But  the  system  that  dooms  half  the 
world  to  endless  pains,  has  not  the  slightest  reference 
to  this  proportion.  It  is,  therefore,  opposed  to  the 
plainest  principles  of  equity,  and  utterly  indefensible. 
Between  the  sins  of  this  world  and  the  supposed 
torments  of  hell,  there  is  the  same  disproportion  that 
distinguishes  time  from  eternity,  and  the  finite  from 
the  infinite.     To  say  that  sin  is  an  infinite  evil,  (so 

14.  Psalms  Ixii.  12. 


28  THE  DIVINE 

far  from  removing,)  only  increases  the  difficulty.  It 
supposes  that  a  finite  being  can  perform  an  action 
infinite  in  its  nature,  and  the  magnitude  of  its  conse- 
quences, which  is  impossible.  It  observes  no  just 
distinction,  but  renders  all  offences  equal — it  destroys 
all  degrees  of  turpitude  ;  thus,  making  the  little  child 
who  is  conscious  of  a  single  fault,  as  guilty  as  the  fabled 
fiend  of  darkness.  If  the  stream  cannot  rise  above 
the  fountain — if  the  effect  cannot  be  greater  than  the 
cause — surely,  a  finite  being  whose  powers,  and 
volitions  are  circumscribed  to  the  passing  moment, 
can  never  produce  an  infinite  evil.  If  one  sin  does  not 
deserve  an  infinite  punishment,  it  follows  of  necessity, 
that  all  the  sins  of  all  men  cannot  require  such  an 
infliction,  because  no  possible  number  of  oflfences,  of 
a  finite  character,  can  equal  in  magnitude  an  infinite 
penalty.  Now,  as  the  punishment,  to  be  just,  must 
be  in  proportion  to  the  ofl^ence,  it  follows  that  endless 
punishment  is  opposed  to  justice.  We  read  that  God 
will  "  render  to  every  man  according  to  his  works." 
Endless  misery  is  not  according  to  our  works  ;  there- 
fore, God  will  not  render  that  measure  of  punishment 
to  any  man. 

Once  more  ; — I  observe  that  the  justice  God  requires 
the  perfect  obedience  of  all  men.  Infinite  Justice 
DEMANDS  universal  RIGHT.  It  admits  of  no  punish- 
ment that  is  not  wise  in  its  administration,  benevolent 
in  its  object,  and  salutary  in  its  influence.  In  this 
view  of  the  subject,  justice  is  not  opposed  to  mercy : 


ATTRIBUTES-  29i 

they  are  but  different  modifications  of  the  Divine  good* 
ness — one  administers  punishment  when  it  is  required, 
and  the  other  withholds  it  when  wisdom  determines  its 
infliction  to  be  unnecessary.  Thus  we  see  that  these 
attributes  of  the  Divine  Mind,  are  all  harmonious  in 
their  spirit  and  operation  ;  and  God,  instead  of  being 
divided  against  Himself,  is  of  one  mind. 

The  idea,  that  endless  sin  and  suffering  is  necessary 
to  satisfy  the  claims  of  Justice,  is  too  absurd  to  be 
cherished  for  a  moment.  Would  Divine  Justice  place 
the  offender  in  a  situation  where  he  would  continue 
to  violate  its  requirements  forever  ?  Think  you,  that 
Justice  would  be  satisfied  with  the  sufferings  of  the 
guilty,  without  reference  to  any  good  as  the  result  ? 
Such  a  punishment  would  be  unmerciful ;  and  be 
assured,  there  is  no  Justice  in  earth  or  heaven,  where 
there  is  no  mercy.  But  we  must  leave  this  point. 
Let  it  never  be  forgotten,  that  the  justice  of  God 
demands  the  perfect  rectitude  of  man.  The  conclusion 
is  therefore  inevitable — the  claims  of  Justice  will  only 
be  satisfied  by  universal  obedience  and  righteousness ^ 
which  is,  Universal  Salvation. 

It  matters  not  which  of  these  attributes  we  employ  as 
the  ground  of  the  argument,  they  severally  lead  to  the 
same  happy  conclusion.  When  all  are  combined,  they 
constitute  the  Divine  nature,  which  is  Love.  When 
the  apostle  says  that  "God  is  Love,"  he  comprehends 
all  His  attributes,  and  gives  us  a  most  perfect  de- 
scription of  His  whole  nature.     Finally,  I  observe, 

4d 


30  THE  DIVINE  ATTRIBUTES. 

God  is  Immutable. — His  nature  is  not  susceptible 
of  any  change.  With  Him  is  no  variableness,  neither 
shadow  of  turning.  As  God  is  unchangeable,  He 
will  always  remain  what  He  now  is.  If,  in  the  be- 
ginning, He  w^s  good  to  all.  He  will  be  equally  so  in 
the  end.  If  His  original  purpose  was  to  render  all 
men  happy;  that,  certainly,  will  be  His  ultimate 
purpose.  Hence  we  must  conclude,  that  no  soul  will 
be  lost.  It  matters  not  where  the  creature  may  be 
placed  in  heaven,  earth,  or  hell — God  is  with  him. 
If  I  ascend  up  into  heaven.  He  is  there — if  I  take 
the  wings  of  the  morning  and  dwell  in  the  uttermost 
parts  of  the  sea,  God  is  there — if  I  make  my  bed  in 
hell,  behold,  He  is  there. ^^  Indeed,  we  can  never  go 
beyond  His  presence, 

"  Where  universal  love  smiles  not  around.'' 

He  is  in  all  places  alike — His  centre  is  everj^'-here, 
and  no  creature  of  His  power  will  ever  find  the 
circumference  of  His  being.  Suppose  man  banished 
from  heaven,  and  shut  up  in  hell ; — God  is  there — 
He  will  be  with  him — His  wisdom  is  there  to  compre- 
hend his  condition — His  mercy  is  there  to  pity  and 
forgive,  and  relieve  the  sufferer — His  justice  is  there 
to  secure  obedience  and  righteousness  ;  and  verity, 
these,  armed  with  Almighty  power,  will  save  his  soul 
from  death.  It  is  with  peculiar  propriety  that  we 
appropriate  to  ourselves  the  sentiment  of  the  motto — 
QuR  God  is  the  God  of  Salvation. 

15.  Pi?alm.s  cxxxix.  8,  9. 


DliSCOURSE   III 


THE  WORKS  OF  NATURE. 


"  For  the  invisible  things  of  Him  from  the  creation  of  the  world    arc 
clearly  seen,  being  understood  by  the  things  that  are  made." — Rom.  I.  20. 

It  was  not  the   design  of    God,   in   the  work  of 

Revelation,  to  make  man    a  religious  being.     This 

end  was  secured  in  His  creation.     From  the  beginning 

he  possessed  religious  faculties  and  capacities,  which 

depend  upon  no  system  for  their  manifestation.    There 

is  a  principle  in  man  that  prompts  him  to  reverence  a 

higher  power.     This  has  given  rise  to  the  numerous 

systems    of    faith    and    worship.       Various     causes 

have    operated    in    giving    the    religious    sentiment 

its  direction  ;  but  the  principle  itself  has  a  place  in 

every  human    soul.     It   is    not   the   result  of  second 

causes.     Some  other  agency  may  mark  out  the  course, 

prepare  a  channel,  and  give  direction  to  the  stream, 

but  the  spring  is  in  man,  and  it  flows  out  as  naturally 

as  the  current  of  his  life.     It  is  not,  therefore,  the 

true  and  proper  design  of  religion  to  change  the  nature 

of  man,  or  to  confer  any  new  powers  upon  him  ;  but 

simply  to  guide  and  govern  him  in  the  exercise  of 

those  he  possesses.     Hence,  it  follows,  that  a  religious 

s^'stem  will  promote  the  happiness  of  man  ;  and  is 


32"  THE    WORKS 

valuable  to  him,  only  so  far  as  it  tends  to  the  proper 
development  of  the  religious  sentiment. 

The  religion  of  nature  would  be  sufficient,  if  its 
dictates  were  attentively  observed  and  faithfully 
obeyed,  to  prevent  those  flagrant  abuses  of  this  princi- 
ple, which  mark  the  history  of  man  in  almost  every 
age.  God  has  nowhere  left  His  creatures  in  total 
darkness.  Some  rays  of  the  light  Divine,  penetrate 
the  veil  that  is  spread  over  the  nations  of  the  earth. 
The  heathen  sees  around  him  glimmerings  of  the 
Eternal  Spirit.  The  Almighty  speaks  to  man  in  the 
voices  of  Nature,  and 

— "  the  poor  Indian  sees  God  in  clouds,  and  hears  him  in  the  wind." 

Indeed,  wherever  man  exists,  under  whatever  circum- 
stances he  may  be  placed,  and  however  limited  may 
be  the  developments  of  his  intellect  and  the  powers 
of  his  comprehension,  he  has  nevertheless  some  idea 
of  a  Supreme  Intelligence.  The  rude  ana  uncivilized 
will  not,  of  course,  possess  elevated  and  comprehensive 
views  of  His  existence  and  perfections.  Their  con- 
ceptions will  be  low  and  grovelling.  Still,  it  is  not 
alone  in  christian  lands  that  Deity  has  made  Himself 
known.  His  law  is  written  in  the  hearts  of  men, 
and  even  the  light  of  Nature,  if  faithfully  improved, 
would  guide  them  aright.  This  may  be  inferred  from 
the  language  of  the  apostle: — "For  when  the  Gen- 
tiles, which  have  not  the  law,  do  by  nature  the  things 
contained  in  the  law,  these,  having  not  the  law, 
are  a  law  unto  themselves  : — Which  shew  the  work 


OF  NATURE.  33 

of  the  law  written  in  their  hearts,  their  conscience 
also  bearing  witness,  and  their  thoughts,  the  mean 
while,  accusing  or  else  excusing  one  another,'" 

In  the  text  and  its  connection,  the  idea  is  plainly 
set  forth,  that  man  may  acquire  a  general  knowledge 
of  the  existence,  unity  and  wisdom  of  the  Divine 
Being,  from  the  contemplation  of  His  works. 

The  works  of  art  convey  to  the  mind  the  idea  of 
mental  agency.  In  all  of  these,  from  the  simplest  to 
the  most  intricate,  wherever  we  discover  a  subser- 
viency of  means  to  certain  ends,  we  regard  it  as 
incontestable  evidence  of  intelligence.  The  operation 
of  mind  and  the  proofs  of  design  are  so  plainly 
discernible  here,  as  to  satisfy  even  the  Atheist,  that 
they  are  the  product  of  human  ingenuity.  What  if 
some  of  these  works  have  existed  for  ages  ?  So  long 
indeed  that  no  tradition  remains  respecting  their 
origin  ?  This  fact  can  never  invalidate  the  conclusion. 
The  antiquarian  gathers  the  remains  of  art  from  among 
the  ruins  of  ancient  cities — the  traveller  gazes  with 
astonishment  at  the  lofty  pyramids,  but  we  never 
doubt  that  these  are  all  the  work  of  man,  though  we 
were  not  present  to  witness  their  construction,  nor 
yet,  because  they  belong  to  a  period  in  which  history 
had  no  voice.  The  evidence  here  is  sufficient  to 
enable  us  to  reason  philosophically.  In  most  of  the 
works  of  art,  there  is  a  manifest  design — the  adapta- 
tion of  means  to  the  end  is  clearly  seen,  and  hence  it 

1.  Romans  ii.  14, 15. 


34  THE  WORKS 

is  impossible  to  err  in  the  conclusion.  Now,  the 
Atheist  himself  would  reject,  with  utter  contempt, 
the  idea  that  any  law  of  Nature,  or  any  principle  of 
order,  independent  of  the  intelligence  and  industry 
of  man,  was  sufficient  to  account  for  the  existence  of 
these  things. 

But  let  this  reasoning  be  applied  to  the  works  of 
nature.  These  are  vast  beyond  conception,  and 
infinitely  more  complicated.  The  evidences  of  de- 
sign are  no  less  apparent  here.  The  proofs  of 
intelligence  discoverable  in  the  works  of  creation  as 
far  surpass  those  we  have  considered,  as  Nature 
transcends  in  the  magnitude  and  sublimity  of  her 
operations  the  feeble  efforts  of  art.  If  the  simple 
structures  reared  by  man,  convey  to  our  minds  the 
idea  of  mental  agency,  who  will  suppose  that  the  vast 
frame  work  of  creation  is  not  the  plan  of  Infinite 
Wisdom,  and  the  handiwork  of  Omnipotent  Power. 
If  we  associate  the  idea  of  intelligence  with  the 
comparatively  insignificant  creations  of  art,  he  must 
possess  a  mind  diseased,  who  can  look  out  upon  the 
wide  world  around  him,  and  contemplate  the  order 
and  harmony  which  mark  the  stupendous  operations 
of  Nature,  and  ascribe  the  whole  to  accident,  to  chance, 
to  the  inherent  principles  of  gross  matter,  or  any 
other  blind  and  unintelligent  cause. 

In  the  application  of  the  argument,  let  us  select  for 
our  purpose,  the  sphere  we  inhabit.  Though  a  mere 
speck,  scarcely  discernible  on  the  map  of  the  Universe, 


OF  NATURE.  35 

it  is  nevertheless  the  theatre  of  all  human  operations. 
To  be  a  fit  residence  for  man,  it  was  necessary  that 
the  different  portions  of  the  earth's  surface  should  be 
alternately  warmed  by  the  solar  rays.  In  order  to 
expose  the  different  quarters  of  the  globe  in  reciprocal 
succession  to  the  light  and  heat  of  the  sun,  the  earth 
has  a  rotary  motion.  This  motion  is  not  essential  to 
its  existence ;  yet  if  suspended,  vegetation  would 
cease  and  animal  life  would  become  extinct.  In  this 
case,  one  half  of  the  earth  being  constantly  exposed 
to  the  solar  rays,  would  be  consumed  with  the  ever 
increasing  heat,  while  the  other,  chained  with  the 
eternal  frosts,  would  be  consigned  to  everlasting  night. 
The  annual  revolution  around  the  sun  was  equally 
necessary  to  constitute  the  earth  the  abode  of  man. 
To  secure  this  end,  the  earth  must  receive  an  impetus 
which  would  exactly  balance  the  sun's  attractive 
power.  If  the  momentum  was  insufficient,  the  earth 
would  proceed  to  the  sun  ;  if  too  great,  it  would  be 
driven  from  its  orbit,  and  become  the  angel  of 
destruction  to  the  distant  worlds  !  The  equilibrium 
is  nicely  adjusted,  and  the  earth  moves  on  as  it  has 
ever  moved,  since  first  the  morninor  sun  threw  his 
bright  beams  athwart  the  gloom  profound  !  Are  there 
no  manifestations  of  design  in  all  this  ?-:— no  proofs  of 
a  far-seeing  Intelligence,  having  the  power  to  grasp 
immensity  ?  Look  at  the  great  moving  scene  around ! 
Examine  the  complex  and  curious  mechanism  of 
Nature,  and  tell  me  if  the  visible  Universe  does  not 


36  THE  WORKS 

reveal  the  existence  of  an  invisible  Being,  who  per- 
forms His  wonders  above,  beneath  and  around — who 
"  doeth  His  will  in  the  army  of  heaven  and  among 
the  inhabitants  of  the  earth. "^ 

Again : — It  was  necessary  that  the  earth  should  be 
watered.  Without  the  gentle  deAvs  that  moisten  and 
fertilize  the  soil,  it  would  soon  become  barren  as  the 
burning  sands  of  the  desert.  To  secure  this  important 
end,  so  essential  to  the  continuance  of  vegetable  and 
animal  life,  a  great  process  is  constantly  going  on  in 
nature,  by  means  of  which  water  is  raised  in  the  form 
of  vapor  into  the  upper  regions,  where  it  is  condensed, 
and  from  which  it  descends  in  refreshing  showers  to 
renovate  the  earth.  Any  derangement  in  this  order 
of  things,  would  be  attended  with  the  most  disastrous 
consequences.  The  countless  myriads  of  living  crea- 
tures that  exist  in  the  air,  the  earth  and  the  fountains 
of  waters,  would  perish.  I  ask  you  to  examine  the 
evidences  of  wisdom,  so  plainly  perceptible  in  Nature's 
works.  Observe  with  what  perfect  uniformity  these 
stupendous  operations  are  carried  on  from  age  to  age  ; 
and  reflect  that  the  existence,  arrangement,  and 
movements  of  this  system,  all  tend  to  one  great  end, 
which  is.  Life  and  Happiness. 

If  it  is  affirmed  that  all  this  results  from  the 
operation  of  natural  laws,  my  reply  is,  a  law  presup- 
poses an  intelligent  actor,  who  chooses  this  method 
to  accomplish  his  designs.     The  law  itself  proves  the 

2.    Daniel  iv.  35. 


OF  NATURE,  37 

existence  of  the  legislator ;  for  it  is  the  peculiar 
method  according  to  which  he  proceeds.  By  this 
means,  order  is  preserved,  and  the  ends  of  govern- 
ment are  secured.  It  would  be  in  vain  for  me  to 
maintain  that  any  principle  of  law  or  ord-er  is  sufficient 
to  account  for  the  existence  of  the  temple  in  which  w^ 
meet  and  worship — then-, 

"  Go  to  that  fane  most  catholic  and  solemn, 
Which  God  hath  planned. 

To  that  cathedral,  boundless  as  our  wonder, 

Whose  quenchless  lamps  the  sun  and  moon  supply^; 

Its  choir,  the  winds  and  waves — its  organ,  thunder — 
Its  dome,  the  sky  !"' 

And  tell  me  if  this  mighty  fabric,  wath  all  its  beauty 
and  grandeur,  is  not  the  plan  of  the  Infinite  Mind. 
Fix  your  eye  upon  those  luminous  orbs  which  shed 
their  light  on  the  far-distant  worlds : — They  are  the 
gems  that  glitter  on  the  lofty  brow  of  Creation.  Long 
ages  have  rolled  away — empires,  kingdoms  and  states 
have  fallen  to  arise  no  more ! — Yet  still  they  shine, 
as  fiist  they  shone, 

"  lu  the  young  morning  of  Creation's  light." 

The  voice  of.  Revelation  is  heard,  saying,  "The 
heaven's  declare  the  glory  of  God,  and  the  firmament 
showeth  His  handiwork."^  Nature,  with  her  ten 
thousand  tongues,  confirms  the  truth,  that  these  are 
the  workmanship  of  Him  "who  hath  measured  the 
waters  in  the  hollow  of  His  hand,  and  meted  oat 
heaven  with  the  span."^ 

.3.  Psalm  xix.  1.  4   Isaiah  xi.  12. 


38  THE  WORKS 

It  is  not  sufficient  for  us  to  be  satisfied  that  God  is. 
We  wish  to  know  something  of  His  nature  and 
purposes,  and  to  this  subject  we  invite  your  attention. 
As  man  is  at  the  disposal  of  his  Creator,  it  follows 
that  this  inquiry  has  an  important  bearing  upon  his 
future  prospects  ;  and  it  is  from  this  circumstance  that 
the  subject  considered  with  reference  to  man,  derives 
its  chief  importance. 

Suppose  an  individual  to  live  under  the  form  of 
government  termed  an  absolute  monarchy — he  would 
certainly  derive  no  satisfaction  from  the  mere  con- 
sideration that  there  w^as  one  who  had  power  to 
dispose  of  him  as  he  pleased,  without  reference  to 
his  interest  or  wishes.  Indeed,  it  is  quite  probable 
that  this,  instead  of  contributing  in  any  degree  to  his 
happiness,  would  have  the  effect  to  render  him 
miserable.  Being  profoundly  ignorant  of  the  dispo- 
sition and  character  of  his  royal  master,  he  would 
not  know  w^hether  to  anticipate  good  or  evil  at  his 
hands.  The  future  would  be  left  to  conjecture.  The 
sovereign  might  exercise  his  authority  in  such  a 
manner  as  to  promote  the  best  interests  of  his  subjects, 
and  he  might  not.  There  would  at  least  exist  the 
apprehension  in  the  mind  of  the  subject,  of  being 
torn  from  friends  and  home — cast  into  prison,  and 
left  to  drag  out  his  weary  days  and  nights  in 
solitude,  darkness  and  chains.  The  bare  possibility 
of  being  thus  disposed  of,  would  be  sufficient  to 
disturb  his    peace    and   fill   the   mind  with   gloomy 


OF  NATURE.  39 

forebodings.  Need  I  remind  you  that  God  is  the 
Sovereign  of  the  world,  and  that  the  case  I  have 
supposed  presents  a  fair  representation  of  the  con- 
dition of  that  man  who  is  ignorant  of  the  Divine 
nature  ?  Such  an  one  knows  not  whether  he  shall 
exist  at  all  in  the  future.  Whether  he  is  destined 
to  dwell  with  beatified  spirits,  or  with  howling 
demons — in  the  abodes  of  light,  or  the  prison  house 
of  despair — is  to  him  a  matter  of  doubt  and  uncer- 
tainty. It  will  be  perceived,  therefore,  that  the  subject 
of  the  present  inquiry  is  an  important  one. 

It  will  not  of  course  be  expected,  nor  is  it  necessary 
to  satisfy  the  mind,  that  we  should  be  able  to  explain 
all  the  phenomena  of  nature,  in  such  a  manner  as  to 
harmonize  with  the  infinite  benevolence  of  Deity. 
The  light  of  science  is  insufficient,  and  the  perceptive 
powers  of  man  too  feeble,  to  enable  him  to  understand 
all  the  secret  and  mysterious  operations  that  are  going 
on  around  him.  The  machinery  of  nature  is  so 
exceedingly  complicated,  and  its  movements  so  pro- 
foundly intricate,  as  to  perplex  the  wisest  philosopher. 
If,  however,  it  is  made  to  appear  from  our  examination, 
that  happiness  instead  of  misery  is  the  result  of  the 
present  order  of  things,  it  will  be  sufficiently  evident 
that  the  arrangement  is  founded  in  wisdom,  and  proves 
the  benevolence  of  its  Author. 

Life  is  a  blessing.  The  existence  God  has  conferred 
on  His  creatures  is  productive  of  happiness.  All  who 
have  examined  the  book  of  Nature  with  care,  have 
found  the  evidence  on  this  point  full  and  convincing. 


40  THE  WORKS 

Indeed,  the  earth,  the  air,  and  the  fountains  of  waters 
— the  wilderness  and  the  solitary  place — the  fountains 
of  the  great  deep  and  the  burning  sands  of  the  desert, 
are  all  full  of  life.  They  are  peopled  with  their 
respective  inhabitants.  Each  is  wisely  adapted  to  its 
own  element,  and  fitted  for  the  peculiar  situation  in 
which  it  is  placed.  This  is  true  of  every  living  thing 
— of  the  creatures  which  seek  the  protection  of  man, 
as  well  as  those  that  dwell  amid  the  deep  solitudes 
of  Nature's  wild  retreats.  It  is  true  of  the  little 
insect,  frail  as  the  gossamer  that  floats  on  the 
summer's  breeze,  no  less  than  of  the  bold  eagle 
who  maketh  his  aerie  where  the  storms  gather,  and 
the  thunders  smite  the  everlasting  rocks  !  Each 
is  happy  in  its  sphere,  and  to  the  full  extent  of  its 
capacity. 

It  is  equally  true  of  man,  that  pleasure,  though 
unsought,  is  nevertheless  the  natural  result  of  the 
proper  exercise  of  his  powers.  His  senses  are  doubt- 
less more  perfect  than  those  of  inferior  creatures,  and 
the  pleasure  he  derives  from  this  source  is  more 
refined  and  exquisite.  He  views  with  delight  what- 
ever is  bright  and  beautiful.  He  who  designed  the 
happiness  of  man,  has  made  everything  necessary  to 
his  enjoyment.  Even  the  vestments  of  nature  are  of 
a  color  most  grateful  to  his  eye.  For  him,  the  flowers 
impart  their  fragrance  to  the  passing  breeze : — the 
groves  of  spices  and  the  delicious  fruits  of  autumn 
are  for  his  gratification  :— for  him,  the  earth  is  filled 


OF  NATURE.  41 

with  music,  and  he  goes  forth  to  listen  to  the  soft 
tones  that  come 

'•  From  every  tree,  and  hill,  and  mountain  side." 

But  man  has  higher  powers,  and  on  the  culture  and 
exercise  of  these,  the  measure  of  his  happiness  is 
made  to  depend.  The  intellectual  faculties  constitute 
in  man,  the  spring  of  more  refined  and  elevated 
enjoyment.  Though  this  is  not  ordinarily,  if  indeed 
it  he  ever,  the  object  by  which  man  is  led  to  exercise 
the  powers  of  his  mind  ;  still,  it  is  true  that  happiness 
is  the  result  of  proper  mental  as  well  as  physical 
action.  The  pleasure  derived  from  this  source,  is 
usuall}^  in  proportion  to  the  intellectual  refinement  and 
moral  purity  of  the  recipient.  As  the  higher  faculties 
are  developed  and  improved,  the  capacity  for  enjoy- 
ment is  enlarged  and  the  measure  of  happiness  is 
increased. 

But  I  am  reminded  that  this  world  does  not,  by  any 
means,  present  a  scene  of  uninterrupted  enjoyment. 
In  the  picture  of  human  life  as  it  exists,  there  are 
many  deep  shades  of  woe.  Man  is  not  always  happy ; 
yet,  after  all  that  has  been  said  of  the  miseries  of 
this  life,  they  are  slight  when  compared  with  the  vast 
amount  of  happiness  everywhere  diffused  and  enjoyed. 
We  have  had  occasion  to  remark,  that  the  proper 
exercise  of  our  powers,  whether  of  body  or  mind,  is 
productive  of  pleasure  instead  of  pain.  It  is  when 
these  are  abused — when  the  Creator's  laws,  either 
moral,  physical  or  organic,  are  violated,  that  derange- 

5e 


42  THE  WORKS 

ment  in  the  economy  of  Nature  ensues,  and  man  is 
made  to  suffer.  The  infliction  is  wise  and  just; 
nor  is  the  goodness  of  God  displayed  alone  in  what  we 
enjoy.  It  is  equally  manifest  in  the  wise  arrangement 
by  which  we  are  made  to  suffer.  It  requires  but  a 
superficial  examination  of  the  subject,  to  satisfy  an 
unprejudiced  mind  that  punishment,  under  the  Divine 
administration,  is  corrective  in  its  nature.  In  other 
words,  the  pain  has  a  tendency  to  remove  the  evil,  or 
to  prevent  its  recurrence.  I  will  endeavor  to  elucidate 
this  point.  There  are  certain  immutable  laws,  essen- 
tial to  life  and  happiness.  Man  is  endowed  with 
faculties  which  enable  him  to  perceive  and  obey  the 
institutions  of  Nature  ;  and  all  experience  proves,  that 
pleasure  is  the  invariable  result  of  obedience  to  their 
requirements.  This  being  the  case,  it  would  be 
preposterous  indeed,  to  question  either  the  wisdom 
or  benevolence  of  the  Being  who  instituted  these 
laws,  because  pain  is  the  result  of  an  infringement. 
Indeed,  this  one  fact  must  prove,  beyond  all  reasonable 
controversy,  that  they  are  founded  in  wisdom,  and 
evince  the  ofoodness  of  their  Author.  We  will  take 
as  an  example,  the  law  by  which  the  fluids  of  organic 
bodies  may  be  congealed  and  dissipated.  It  is  well 
known  that  extreme  cold  or  heat  will  produce  these 
results  ;  and  you  are  aware  that  in  either  case,  the 
consequence  is,  the  destruction  of  the  vital  principle. 
It  is  true,  that  many  persons  have  suffered  death  from 
exposure  to  the  cold.  Vast  numbers  have  experienced 
m.uch  pain  from  this  cause ;  but  even  this  fact,  so  far 


OF  NATITRE.  43' 

from  furnishing  a  valid  objection  to  our  reasoning,  may 
be  claimed  as  evidence  of  the  Divine  benignity.  If 
it  were  otherwise — if  the  pain,  necessary  to  remind 
us  of  our  danger,  was  removed,  we  should  be  inca- 
pable of  self-preservation.  The  inhabitants  of  cold 
climates  would  be  in  constant  danger  of  losing  their 
lives  from  this  cause.  As  it  is,  Nature  is  not  regard- 
less of  her  children — they  are  kindly  admonished. 
Pain  is  to  them  an  angel  of  mercy,  sent  to  indicate 
the  proximity  of  danger,  and  to  warn  them  to  flee 
from  the  impending  destruction,.  The  child  that  has 
once  put  its  hand  in  the  fire  and  experienced  the 
painful  consequences,  will  not  designedly  expose  itself 
a  second  time  to  the  action  of  this  element.  Thus 
we  see,  in  this  case  also,  the  pain  has  a  tendency  to 
correct,  or  rather  to  'prevent,  the  evil.  It  does  more 
to  preserve  the  child  from  destruction^  than  even  the 
mother's  watchful  care. 

Man  cannot  plead  ignorance  of  these  laws.  Whe- 
ther in  savage  or  civilized  life,  he  has  the  ability  to 
guard  against  the  danger,  and  te  preserve  his  life  and 
limbs.  Even  in  infancy  and  early  childhood,  we 
become  acquainted  with  their  operation.  Let  me 
instance  another  example  :^ — It  shall  be  the  law  of 
gravity,  as  applied  to  the  child  in  its  first  attempt  to 
walk.  Its  steps  are  incautious  and  uncertain  ;  it  falls, 
and  the  accident  occasions  severe  pain.  Now,  I  call 
your  attention  to  the  fact,  that  the  child  has  already 
become  acquainted  with  the  existence  of  this  great 
essential  law  of  Nature.     To  be  satisfied  of  this,  you 


44  THE  WORKS 

have  only  to  observe  its  future  movements.  The  next 
effort  is  far  more  guarded,  and  thus  by  repeated  trials 
and  the  exercise  of  great  caution,  it  acquires  the  free 
use  of  its  limbs.  Let  us  suppose  the  child  so  consti- 
tuted, that  a  wound  in  the  flesh,  or  the  fracture  of  a 
bone,  will  produce  no  pain.  In  this  case,  it  would  fail 
to  discover  the  necessity  of  adapting  its  movements 
to  the  existing  law.  Insensible  to  pain,  it  would  use 
no  precaution  to  guard  against  repeated  violations. 
And  thus,  by  a  total  indifference  to  this  all-pervading 
principle,  the  most  complicated  and  beautiful  of  the 
Creator's  works  would  be  mutilated  and  destroyed. 

These  illustrations  are  sufficient  to  show  that  the 
goodness  of  God  is  as  much  displayed  in  what  we 
suffer,  as  in  what  we  enjoy.  Then,  let  not  man 
question  the  Divine  benevolence  because  pain  is  the 
consequence  of  his  disobedience.  In  leaving  this 
department  of  the  Creator's  works,  I  cannot  forbear 
the  remark,  that  man  need  not  be  ignorant  of  his 
Maker.  The  existence — the  infinite  wisdom,  and  the 
boundless  benevolence  of  God — these  are  written  out 
in  all  His  works  and  ways.  "  The  invisible  things  of 
Him  from  the  creation  of  the  world  are  clearly  seen, 
being  understood  by  the  things  that  are  made." 

The  doctrine  of  the  text  is,  that  man  may  learn 
the  character  and  disposition  of  the  Divine  Being, 
from  the  phenomena  of  Nature  and  the  visible  objects 
of  creation.  From  which  of  these  am  I  to  learn  that 
God  is  angry,  "after  the  manner  of  men?"  Am  I 
to  look  at  the  great  deep,. 


OF  NATURE.  45 


"  When  the  storm 
Comes  o'er  the  sky,  and  lashes  up  the  waves 
To  deeds  of  vengeance  ?" 

Think  you  that  m  wrath, 

"  He  takes  the  ruffian  billows  by  the  top, 
Curlhig  their  monstrous  heads,  and  hanging  tliem 
With  deafening  clamors,  on  the  slippery  clouds  ?"' 

Is  this  the  semblance  of  His  terrible  majesty  ?  Does 
the  wild  ocean's  wave  present  the  deep  impress  of  His 
Almighty  ire  ?  Will  the  Christian  say  that  this  scene 
of  fierce  commotion  indicates  the  disposition  of  his 
God  ?  Nay.  It  is  thus  the  heathen  in  his  blindness 
beholds  the  Deit}^  When  the  billows  rush  in  wild 
tumult  to  the  shore,  and  Nature's  awful  bass  shakes 
the  deep  caverns  of  the  sea,  he  trembles  to  think 
the  gods  are  angry !  But  we,  have  not  read  the 
book  of  Nature  thus.  The  tempest  and  the  storm,  no 
less  than  the  succeeding  calm,  demonstrate  to  our 
minds,  the  goodness  of  God.  When  He  uttereth  His 
voice,  there  is  a  multitude  of  waters  in  the  heavens  ; 
and  He  causeth  the  vapors  to  ascend  from  the  ends  of 
the  earth ;  He  maketh  lightnings  with  rain,  and 
bringeth  forth  the  wind  out  of  His  treasures,"^  These 
are  among  the  means  by  which  His  blessings  are 
diffused.  With  His  lightnings,  He  rends  the  fountains 
of  the  sky,  and  pours  their  treasures  on  the  thirsty- 
earth.  The  storm  is  but  the  'pencil  with  which  the 
great  Artist  restores  the  fading  colors  on  Nature's 
canvass,  and  paints  the  landscape  with  a  more  vivid 

5.  Jeremiah  x.  13. 


46  THE  WORKS 

beauty.  The  noxious  vapors  are  dissipated,  and  the 
atmosphere  is  purified  by  the  war  of  elements.  The 
earth  is  rendered  lovely  by  the  descending  shower. 
It  smiles  anew,  and  hope  revives,  when  the  heavens 
weep.  Then  let  man,  as  he  goes  forth  with  new  life 
and  vigor,  to  inhale  the  pure  air  and  the  rich  fragrance 
of  the  opening  flowers,  remember  the  Author  of  all 
his  blessings.  Let  him  "  praise  the  Lord  for  His 
goodness,  and  for  His  wonderful  works  ;"  for  His 
mercy  tempers  the  winds,  and  His  wisdom  guides 
the  storm.  His  love  is  reflected  from  every  blue 
wave — it  whispers  in  each  passing  breeze,  and  shines 
amid  the  dark  waters,  and  the  thick  clouds  He  maketh 
His  pavilion  ! 

The  wisdom  of  this  world  teaches  that  God  is  a 
partial  Being — that  while  some  of  His  children  will 
forever  enjoy  the  smiles  of  His  love,  others  will  be 
consigned  to  darkness  and  chains,  and  cursed  with  an 
existence  of  unmingled  wretchedness.  Now  we  learn 
that  "  the  invisible  things  of  God  are  plainly  seen, 
being  understood  by  the  things  that  are  made." 
Where,  then,  amid  the  works  of  creation,  shall  we  find 
the  proofs  of  this  sentiment  ?  The  sun  shines  with 
equal  splendor  upon  the  evil  and  the  good,  and  the 
rain  descends  alike  on  the  just  and  the  unjust. 
Does  this  teach  the  lesson  that  God  is  a  partial, 
malevolent  and  vindictive  Being  ?  Is  this  the  en- 
during record  of  His  terrible  vengeance  ?  Naj^ 
But  these  are  "  confirmation  strong  as  proofs  of 
Holy  Writ,"  that  He  is  good  to  all ;  that  His  tender 


OF  NATURE.  47 

mercies  are  over  all,  and  that  He  will  ever  bless  and 
curse    not.     The   Saviour  read  the    book    of  Nature 
aright.     He  discovered  therein  the  living  evidences 
of  the  Father's  love  for  all  His  children.     He  pointed 
His  hearers  to  the  sun  and  the  rain  as  proofs  of  the 
universality  of  the  Divine  benevolence.     "  Love  your 
enemies,  bless  them  that  curse  you,  do  good  to  them 
that  hate  you,  and  pray  for  them  that  despitefully  use 
you  and  persecute  you,  that  ye  may  be  the  children 
of  your  Father  which  is  in  heaven  ;  for  He  maketh 
His  sun  to  rise  on  the  evil  and  on  the  good,  and  senieth 
rain  on  the  just  and  on  the  unjust.^''^     He  would  prove 
from  this,  that  the  Father's  love  is  impartial  as  the 
lio^ht    of    heaven    and    the    refreshinor    showers    that 
descend  and  beautify  the  earth.     He  would  have  us 
learn  from  these,  His  works,  that  God   is  kind  and 
merciful,    even  to  the  unthankful  and  the  evil,  and 
that  in  proportion  as  we  love  our  enemies  and  render 
blessing  for  cursing,  we  shall  resemble  Him  who  is 
the  standard  of  all  perfection.     The  wisdom  which 
teaches  that  God  is  a  partial  Being,  is  "from  beneath," 
and    is  founded    in  ignorance  and  selfishness.     The 
idea  is  utterly  opposed  to  the  revelations  of  God  in 
Nature.     The  earth  is  bright  and  beautiful — on  the 
heavens  above,  the  Great  Invisible  has  inscribed  in 
characters  of   light,  the  evidences  of   His    impartial 
love.     The  sun  that  shines  alike  for  all,  whose  diffu- 
sive rays  are  felt  over  the  wide  earth,  is  the  semblance 
of  His  peerless  glory  ;  and  you  will  remember  that 

6,  Matt.  V.  44,  45. 


48  THE  WORKS 

we  are  to  learn  from  these  visible  objects  of  creation 
the  character  of  the  invisible  Creator.  The  works 
of  Nature  so  far  as  man  has  been  permitted  to  extend 
his  observations,  teach  but  one  lesson — the  infinite 
wisdom  and  the  boundless  benevolence  of  their  Author. 
In  this  conclusion  we  must  rest,  and  not  till  the  sun 
shines  for  the  benefit  of  a  few,  and  the  dews  of 
heaven  descend  to  fertilize  the  fields  of  the  just  only, 
shall  we  believe  that  God  is  a  partial  Being,  and  that 
the  righteous  alone  are  the  objects  of  His  care,  and 
the  recipients  of  His  love. 

Who  cannot  see  that  the  narrow  and  partial  theology 
of  the  times,  is  opposed  to  the  character  of  God  and  the 
principles  of  His  government,  as  revealed  in  Nature  ? 
The  systems  of  men  which  limit  the  illimitable  good- 
ness of  God,  and  confine  the  choisest  of  heaven's 
blessings  to  the  few,  owe  their  origin  to  the  blindness 
and  selfishness  of  man.  They  rob  the  Great  Central 
Spirit  of  all  that  is  supremely  excellent  in  His  nature. 
They  darken  the  brightness  of  His  ineffable  glory, 
and  ascribe  to  Him  a  character  black  as  the  deep 
shadows  of  Erebus  !  But  in  the  works  of  creation — 
in  the  Universe — we  behold  Him  in  His  beauty  and 
majesty. 

"  He  sits  enthroned  amidst  the  spheres, 
And  glory,  like  a  garment,  wears" — 

His  wisdom  and  goodness  are  displayed  in  every 
department  of  His  works.  "  He  hath  made  every 
thing  beautiful  in  his  time."  The  earth  and  the 
waters,  the  lofty  summits  and  the  green'  isles  of  the 


OF  NATURE.  49 

sea,  are  beautiful,  and  the  heavens  above  are  radiant 
with  His  smile. 

It  matters  not  to  what  extent  the  Christian  philoso- 
pher may  extend  his  researches,  he  must  leave  this 
field  unexplored,  for  it  is  one  to  which  the  mental  eye 
can  descry  no  bounds.  Brief  and  imperfect  as  our 
discussion  of  this  great  theme  has  been,  we  cannot 
but  regard  the  argument  as  conclusive  in  support  of 
our  position,  that  the  works  of  Creation  prove  the 
existence  of  an  Infinite  Intelligence,  prompted  by 
Divine  Love,  and  guided  by  unerring  "Wisdom  in  the 
production  of  sentient  beings. 

The  great  volume  of  Nature  is  open  before  us.  It 
contains  the  hand-writing  of  God  I  He  who  reads  its 
instructive  page  aright,  will  learn  that  when  the 
delusive  theories  and  the  idle  speculations  of  man  are 
swept  away,  the  philosophy  of  the  text  will  remain, 
and  the  sublime  teachings  of  Nature  will  be  under- 
stood. 

"  O  may  the  understanding  ever  read 
This  glorious  volume  which  thy  wisdom  made! 
May  sea  and  land,  and  earth  and  heav'n  be  join'd, 
To  bring  th'  Eternal  Author  to  my  mind  ! 
***** 

WTien  earth's  in  bloom,  or  planets  proudly  shine, 
Adore,  my  heart,  the  majesty  Divine  !" 

We  have  labored  (possibly  with  some  degree  of 
success,)  to  illustrate  and  enforce  the  principle  recog- 
nized in  the  text,  that  the  attributes  of  the  Deity  and 
His    disposition    and  purposes,  may  be   known    and 

understood    from  the  nature   of  His  works.     If  our 

6 


50  THE  WORKS  OF  NATURE. 

examination  tend  to  strengthen  the  conviction  that 
goodness  appears  in  all  the  works  and  ways  of  God 
— if  we  are  enabled  to  discern  more  clearly  the 
perfection  of  His  wisdom — if  amid  the  storms  and 
conflicts  of  time,  we  can  trust  more  fully  in  His 
parental  tenderness  and  love  ;  and  finally,  if  we  are 
led  to  cherish  a  deeper  gratitude  to  Him  for  His 
unnumbered  blessings,  our  labor  will  not  have  been 
in  vain. 

To  secure  our  individual  happiness,  the  best  inte- 
rests of  the  race  and  the  approbation  of  God,  we 
must  seek  an  acquaintance  with  the  Divine  institu- 
tions— study  the  principles  of  His  government,  and 
yield  obedience  to  His  laws.  Let  this  be  the  great 
object  of  our  pursuit,  and  the  tendency  of  our  labors 
will  be  to  hasten  the  happy  time  when  the  knowledge 
of  the  Lord  shall  cover  the  earth.  When  from  the 
distant  isles — from  the  ocean's  waves — from  every 
hill,  and  valley,  and  mountain  top — from  every  crea- 
ture that  is  in  heaven  and  on  earth,  and  such  as  are 
in  the  sea,  shall  go  up  the  everlasting  anthem  of  His 
praise. 


DISCOURSE    IV. 


THE  PHILOSOPHY  OF  GOOD  AND  EVIL. 


"  I  form  the  light  and  create  darkness  :  I  make  peace  and  create  evil :  I 
the  Lord  do  all  these  things." — Isaiah  XLV.  7. 

The  ancient  religion  of  Persia,  and  other  Oriental 
nations,  maintained  the  existence  of  two  opposite 
eternal  principles — Good  and  Evil.  Light  was  deemed 
the  most  appropriate  symbol  of  the  good  principle  or 
Deity,  and  hence  he  was  worshipped  by  fire :  whereas, 
Darkness  was  viewed  as  the  proper  representative  of 
evil.  From  these  two  co-eternal  and  independent 
causes,  all  things  were  supposed  to  emanate.  This 
system  was  modified,  and  perhaps  essentially  im- 
proved, by  Zoroaster,  who  taught  the  supremacy  of 
one  independent  Being,  and  the  existence  of  two 
subordinate  deities — one  the  Angel  of  Light  and 
Goodness,  and  the  other  of  all  Darkness  and  Evil. 
One  of  these  antagonist  powers  was  supposed  to 
preside  over  the  region  of  Light  and  Happiness,  and 
the  other  over  the  realm  of  Darkness  and  Misery. 
These  were  represented  as  engaged  in  a  perpetual 
struggle  for  the  mastery,  without,  perhaps,  the  certain 
prospect  that  either  would  effectually  subdue  the  other. 
According  to  this  system,  man  was  left  to  yield  to  the 


52  THE  PHILOSOPHY  OF 

direction  and  submit  to  the  government  of  either  one 
or  the  other  of  these  principles.  Those  who  followed 
the  Good,  were  to  be  blessed  with  perpetual  enjoy- 
ment in  the  world  of  Light — while  the  votaries  of  the 
opposite  principle  were  destined  to  remain  under  the 
dominion  of  Evil ;  and  as  a  certain  consequence  to  be 
miserable  forever.  It  appears  that  the  philosophers 
who  were  converted  from  the  religion  of  Zoroaster  to 
Christianity,  attempted,  with  some  degree  of  success, 
to  blend  the  two  systems  into  one.  Thus  the  religion 
of  Jesus  Christ  was  rendered  corrupt,  by  those  who 
had  been  indoctrinated  in  the  schools  of  the  Magi. 

In  the  text,  there  is  a  manifest  allusion  to  the 
Oriental  Philosophy.  The  idea  of  two  independent 
causes,  engaged  in  the  production  of  good  and  evil, 
is  expressly  denied.  God  asserts  His  absolute  supre- 
macy, and  declares  by  His  prophet,  that  He  is  the  sole 
Creator  of  all. 

There  can  be  but  one  Great  First  Cause  of  all 
things.  The  very  idea  of  a  Supreme  Being  forbids 
the  existence  of  any  other  power,  which  is  not  inferior 
to,  and  dependant  upon,  His  own.  The  supreme 
power  is  the  highest  power.  It  admits  no  equal,  but 
controls  and  governs  all  others.  All  agree  in  ascribing 
infinite  power  to  God.  If  He  is  indeed  Omnipotent, 
it  must  follow  of  necessity,  that  no  other  being  in 
the  Universe  can  possess  this  power.  Omnipotency 
is  power  without  limitation,  and  can  only  be  ascribed 
to  the  Supreme  Deity.     But  if  we  admit  the  possibility 


GOOD    AND    EVIL.  53 

of  an  opposite  principle  or  power,  possessing  an  inde- 
pendent existence,  with  the  ability  to  oppose  the 
authority  and  to  defeat  the  purposes  of  Jehovah,  then, 
as  we  fix  a  limit  to  the  power  of  God,  we  deny  this 
essential  attribute  of  His  nature. 

If  two  powers  or  principles  were  exactly  equal,  it 
would  be  improper  to  say  that  one  was  greater  or 
higher  than  the  other.  That  which  admits  of  no  equals 
which  is  superior  to  all  others,  and  that  only,  is  the 
supreme  power.  If  God  is  the  Great  First  Cause, 
then  this  independent  povrer  must  belong  to  Him.  It 
follows,  therefore,  that  every  other  power  in  the 
Universe — all  other  beings  and  principles,  must  derive 
their  existence  from  Him,  and  be  subject  to  His 
control.  Thus  we  trace  all  things  to  the  same  original 
cause ;  and  we  say  with  Dr.  Clarke,  "  that  those 
powers  whom  the  Persians  held  to  be  the  original 
authors  of  good  and  evil  to  mankind,  representing 
them  by  Light  and  Darkness,  as  their  proper  emblems, 
are  no  other  than  creatures  of  God,  the  instruments 
which  He  emploj^s  in  His  government  of  the  world, 
ordained  or  permitted  by  Him  in  order  to  execute  His 
wise  and  just  decrees;  and  there  is  no  power,  either 
of  good  or  evil,  independent  of  the  one  Supreme 
God,  infinite  in  power  and  in  goodness."^  God 
Himself  (the  prophet  being  the  witness,)  has  sanc- 
tioned this  doctrine,  and  it  is  taught  in  the  most 
significant    terms  in  the   language  of   the  text.     "  I 

1.  Commentary  on  the  text. 

6f 


54  THE  PHILOSOPHY  OF 

form  the  light  and  create  darkness  ;  I  make  peace 
and  create  evil;  I  the  Lord  do  all  these  things." 

We  are  now  to  inquire  into  the  nature  of  Good  and 
Evil,  and  from  these  to  argue  the  result  of  the  Divine 
government  and  the  destiny  of  man. 

Jesus  said,  "  there  is  none  good  hut  one,  that  is 
God."  The  goodness  of  God  may  be  defined  to  be 
that  essential  excellence  of  His  nature  which  consists 
in  the  infinite  perfection  of  all  His  attributes.  This 
is  peculiar  to  the  Supreme  Being,  and  must  be  eternal 
as  the  Divine  existence.  If  goodness  belong  essen- 
tially to  God,  and  if  all  His  attributes  and  perfections 
are  infinite  and  eternal,  it  is  certain  that  He  will,  in 
the  end,  overcome  and  remove  everything  inconsistent 
with  His  own  nature. 

But  while  Good  in  the  highest  possible  sense  ap- 
pertains to  the  being  of  God,  Evil  is,  and  must  of 
necessity  be  restricted  to  inferior  natures.  It  does  not 
affect  the  Divine  Being ; — it  cannot  mar  the  beauty 
and  harmony  of  His  nature,  or  tarnish  the  glory  of 
His  name.  It  is  certain,  therefore,  that  nothing  which 
we  denominate  Evil,  can  possibly  exist  in  God.  On 
the  contrary,  Evil  of  every  name  and  form,  is  only  an 
imperfect  condition  of  His  creatures.  Evil  is  either 
natural  or  moral.  Natural  evil  is  an  imperfect  natural 
condition.  Moral  evil  is  an  imperfect  moral  condition. 
Or  in  other  words,  moral  evil  implies  that  imperfect 
condition  of  man  in  which  His  volitions  and  His 
actions  are  opposed  to  the  Divine  requirements.. 


GOOD    AND    EVIE.  ^ 

I  would  be  distinctly  understood  in  the  premises. 
When  I  speak  of  Good  and  Evil  in  contradistinction, 
I  mean  by  the  one  a  positive  principle^  which,  from  its 
Divine  origin,  must  be  strictly  eternal.  By  the  other, 
(i.  e.,  Evil,)  I  understand  a  peculiar  condition,  which, 
from  its  very  nature,  must  be  temporary.  If  this 
definition  be  correct,  you  perceive  that  the  difference 
between  good  and  evil,  is  not  restricted  to  moral 
qualities ;  but  while  one  is  an  indestructible  and 
immutable  principle,  the  other  is  a  mere  condition^ 
susceptible  of  modification,  and  may  be  wholly  re- 
moved or  destroyed.  The  first  proposition  may  be 
definitely  stated  thus : — Good,  in  the  most  exalted 
sense,  is  not  an  effect,  but  a  cause.  It  does  not, 
therefore,  consist  in  kind  words,  actions  or  disposi- 
tions, but  it  is  the  Divine  principle — the  ivisible  Spirit, 
of  which  these  are  the  external  manifestations.  This 
peculiar  excellence  is  of  God,  and  will  exist  forever, 
because  His  nature  is  eternal.  This  must  be  suffi- 
ciently evident.  The  second  proposition  relates  to 
the  nature  of  evil,  and  will  require  further  elucidation. 
We  will  first  endeavor  to  account  for  the  existence  of 
Evil,  natural  and  moral,  and  then  proceed  to  a  more 
particular  illustration  of  its  nature.  Here  it  may  be 
necessary  to  make  another  distinction,  and  to  speak 
of  what  we  may  denominate  the  Evil  of  Imperfection. 

Absolute  perfection  is  the  peculiar  characteristic  of 
Deity.  No  being  can  be  absolutely  perfect  that  does 
not  possess  an  independent  existence.     Man  does  not. 


56  THE  PHILOSOPHY   OF 

exist  of  himself.  His  being  and  all  his  faculties  are 
derived  from  another.  He  is  therefore  dependent, 
and  consequently  imperfect.  It  is  true,  we  sometimes 
speak  of  men  and  frequently  of  inanimate  objects,  as 
being  perfect ;  but  the  term,  when  thus  applied,  is 
always  used  in  a  relative  sense.  One  of  a  species 
may  be  distinguished  for  superior  qualities ;  another 
may  be  greatly  inferior — comparing  one  with  the 
other,  this  term  may  be  applied.  But  to  say  that  a 
creature  may  possess  absolute  'perfection^  involves  a 
contradiction.  It  is  virtually  assuming  that  one  may 
be  created,  and  yet  self-existent — that  he  may  derive 
all  the  powers  of  his  being  from  another,  and  at  the 
same  time  be  independent,  which  is  impossible.  It  is 
not  in  the  power  of  the  Creator  to  produce  such  a 
being,  for  the  plain  and  obvious  reason,  that  no  one 
can  possess  the  powers  and  attributes  of  both  the 
finite  and  the  Infinite.  We  ascribe  infinite  power  to 
Jehovah ;  but  we  are  not  to  understand  that  he  can 
do  that  which  is  contrary  to  Himself,  or  incompatible 
with  the  principles  of  His  government.  For  example, 
God  cannot  do  wrong,  because  this  would  be  opposed 
to  His  nature.  He  cannot  invest  one  of  His  earthly 
creatures  with  His  own  attributes,  in  all  their  original 
greatness  and  glory,  because  this  is  impossible  in  the 
nature  of  things.  We  conclude,  therefore,  that  the 
most  perfect  man  on  earth  is,  from  the  constitution  of 
his  nature,  separated  by  an  infinite  distance  from  that 
absolute  perfection  which  we  ascribe  alone  to  God, 


GOOD   AND    EVIL.  57 

Thus  we  see  that  man  was  originally  and  necessarily 
imperfect.  Im'perfectAon  is  an  evil — and  as  it  is  an 
essential  characteristic  of  created  being,  it  follows 
that  this  form  of  Evil  must  exist,  or  there  could  be 
no  creation. 

We  are  now  to  speak  briefly,  of  the  origin  of  moral 
evil.  On  a  subject  which  has  so  long  engaged  the 
attention  of  the  christian  philosopher,  it  becomes  every 
man  to  be  modest  in  the  expression  of  his  opinion. 
We  must,  however,  speak  with  that  confidence  which 
springs  from  an  honest  conviction. 

We  have  had  occasion  to  observe,  that  absolute 
perfection,  is  the  great  characteristic  of  the  Divine 
Being — that  the  creature  was,  of  necessity,  imperfect 
from  the  beginning.  Man  was  therefore  liable  to  fall 
from  his  integrity,  in  consequence  of  this  original 
imperfection  of  his  nature.  It  can  hardly  be  necessary 
to  argue  this  point  for  a  single  moment.  Indeed,  the 
simple  fact  that  man  is  a  transgressor,  proves  his 
original  liability  to  sin.  The  evidence  of  the  truth 
of  this  position  may  be  drawn  from  the  present  con- 
dition of  the  whole  race.  Every  sinner  on  earth,  is 
a  living  witness,  that  man  was  not  originally  free 
from  all  tendency  to  evil — that  the  evil  of  imperfection 
existed  in,  and  was  inseparable  from  his  nature.  In 
a  comprehensive  sense,  Evil  is  any  derangement  in 
the  general  economy.  Its  distinctive  character  is  to 
be  determined  by  the  immediate  cause  that  operates 
in  its  production.  When  pain  or  temporary  de- 
rangement is  the  result  of  natural  causes,  it  is  termed 


58  THE  PHILOSOPHY  OF     ' 

natural  Evil.     If  it  proceed  from  wrong  volitions,  it 
is  moral  Evil.     These  are  closely  identified,  and  both 
are  consequent  upon  the  original  Evil  of  imperfection. 
There  are  many  cases  in  which  the  connection  between 
natural  and  moral  Evil  is  plainly  discernible.     The 
pain  occasioned  by  hunger,  thirst  and  cold,  is  included 
in  the  train  of  natural  Evils.     This  may  prompt  an 
individual  to  take  unlawful  possession  of  his  neighbor's 
goods,  and  appropriate  them  to  his  own  use.     Thus 
the  existence,  or  the    apprehension  of  natural  Evil, 
may  lead  to  actual  transgression,  which  is  moral  Evil. 
We  may  therefore    conclude  that  all    Evil,  whether 
natural  or  moral,   is  the    legitimate  consequence  of 
that    original   imperfection,    which   was    inseparable 
from  the  nature  of  man.     While  we  view  it  as  the 
immediate  result  of  second  causes,  we  must  of  neces- 
sity, trace  the  whole  vast  chain  of  causation,  and  the 
entire  system  of  things,  to  one  original  and  independent 
cause — even  to  God.    He  is  the  sovereign  Author  of  all 
things — of  Good  and  Evil — of  the  darkness  which  is 
the  habitation  of  His  throne  ;  and  the   light  that  is 
inaccessible,  and  full  of  glory.       This  conclusion  is 
confirmed  by  the  high  sanction  of  His  word. 
"  I  am  Jehovah,  and  none  else, 
Forming  light,  and  creating  darkness  ; 
Making  peace,  and  creating  evil : 
I  Jehovah  am  the  Author  of  all  these  thino-s."^ 
Evil,  natural  or  moral,  considered  as  an  end,  would 

2.  Dr.  Clark's  translation.    See  Commentary. 


GOOD    AND    EVIL.  59 

furnish  an  objection  to  the  Divine  goodness.  But  if 
it  be  necessarily  temporary  and  restricted  to  the  sphere 
of  our  present  existence,  it  may  be  overruled  for  wise 
and  benevolent  purposes.  We  should  remember  that 
with  reference  to  man,  the  present  existence  is  not 
the  ultimate  design.  That  remains  to  be  developed 
in  the  future.  Could  we  comprehend  the  whole  plan 
of  the  Divine  government,  we  should  find  it  in  har- 
mony with  the  infinite  wisdom  and  benevolence  of 
God.  We  should  trace  each  dark  and  bending  line 
to  the  great  centre  of  His  love.  See  Him  bringing 
light  out  of  darkness  : 

"  Out  of  seeming  evil,  still  educing  good, 
And  better  still,  in  infinite  progression." 

Having  spoken  of  the  origin  of  Evil,  we  will  now 
proceed  to  a  further  illustration  of  its  nature.  Let 
the  proposition  be  distinctly  understood.  When  we 
speak  of  Good  and  Evil,  we  intend  by  one  a  Divine 
principle  which,  from  its  nature,  must  exist  forever. 
The  other  term  we  employ,  not  to  represent  an 
opposite  principle,  but  merely  the  absence  of  the  first. 
It  implies  only  a  negative  state,  or  an  imperfect  con- 
dition, which,  in  the  nature  of  things,  must  come  to 
an  end.  The  correctness  of  this  position  will  be 
evident  on  a  moment's  refiection.  Good,  in  the 
highest  possible  sense,  is  not  a  condition  of  man — it 
is  the  nature  of  God.  It  is  not  a  peculiar  state  of  a 
moral  agent  with  reference  to  the  Divine  requirements 
— but  it  is  an  eternal  principle — it  is  not  an  effect, 
which  is  seen  only  in  the  earth^ — in  this  little  corner 


60  THE  PHILOSOPHY  OF 

of  the  Universe,  but  it  is  the  Great  First  Cause, 
and  it  exists  through  all  space  and  in  all  worlds. 

Evil,  is  only  an  effect  produced  by  the  operation  of 
secondary  causes.  It  does  not  exist  in  God.  It  is  not 
a  constituent  principle  or  element  of  His  Nature; 
but  only  an  imperfect  condition  of  His  creatures. 
With  this  view  of  the  nature  of  Good  and  Evil,  it 
can  hardly  be  a  question  with  a  rational  man,  which 
of  the  two  will  triumph.  One  is  of  God — it  fills 
immensity  and  must  exist  forever.  The  other  apper- 
tains to  man  and  is  circumscribed  by  the  narrow 
sphere  of  his  present  existence.  One  contains  that 
which  is  essential  to  perpetuity  of  being,  while  the 
other  is  in  its  nature,  self-destructive.  The  idea  that 
evil  contains  the  elements  of  its  own  destruction  may 
require  further  elucidation.  The  arguments  and 
illustrations  which  might  be  employed  in  the  discus- 
sion of  this  point,  are  numerous  and  conclusive.  The 
subversion  of  governments  and  the  fall  of  empires, 
kingdoms  and  states,  furnish  many  striking  proofs  of 
the  self-destructive  power  of  Evil.  The  voice  of 
History  and  the  lessons  of  experience  prove  that  the 
national  existence  can  never  long  survive  the  national 
virtue.  When  the  powers  of  government  are  made 
subservient  to  a  corrupt  and  unhallowed  ambition,  the 
sceptre  is  easily  broken.  When  a  moral  poison  is 
transfused  through  every  vein  and  artery  of  the  great 
heart,  and  corruption  like  an  insiduous  disease  fastens 
upon  the  vitals  of  the  nation ;  then,  when  the  evil 
has  gained  its  greatest  magnitude,   it  is    invariably 


GOOD    AND    EVIL.  61 

destroyed  by  the  dissolution  of  the  system.  If  the 
government  be  corrupt,  it  will — it  7nust — be  dissolved, 
and  thus  the  corruptions  of  the  system  end  with  the 
system  itself. 

It  must  be  evident,  that  while  these  evils  waste 
the  energies  of  a  people  and  destroy  the  nation,  they 
have  also  a  ^eZ/'-destructive  power.  The  national  evils 
can  exist  no  longer  than  the  nation.  They  perish 
together,  and  are  buried  in  a  common  sepulchre. 

We  have  discovered  a  law  which  is  by  no  means 
restricted  to  the  political  world.  We  may  trace  its 
operations  in  the  empire  of  Nature.  If  the  germ  of 
the  plant  be  defective,  it  will  speedily  wither  and 
die.  When  the  vine  is  no  longer  beautiful  and 
fruitful  by  reason  of  the  omniverous  worm  at  its  root, 
it  is  decomposed,  and  enters  into  other  and  more 
perfect  forms  of  vegetable  life.  If  the  mountain  oak 
be  unsound,  it  will  fall — the  progress  of  dissolution 
may  be  slow,  but  just  in  proportion  as  the  evil 
prevails,  the  elements  which  sustain  it  are  diminished. 
When  the  whole  is  resolved  into  its  original  elements, 
the  work  of  decay  is  of  necessity  arrested — the  pre- 
existing evil  is  at  an  end,  and  new  forms  of  life  and 
beauty  spring  up  out  of  the  dust. 

If  we  turn  our  attention  to  the  animal  kingdom,  we 
shall  find  additional  confirmation  of  the  truth  of  our 
position.  The  proofs  of  the  self-destructive  nature 
of  Evil,  which  may  be  drawn  from  this  source,  are 
if  possible,  more  convincing  than  those  alrealy 
noticed.     Let   us  briefly  consider  some   of  these  i  — 

7 


62  THE  PHILOSOPHY  OF 

The  want  of  food  may  occasion  severe  pain.  This 
pain  is  an  evil,  but  it  can  only  exist  for  a  very  brief 
period.  If  not  otherwise  relieved,  it  will  soon  termi- 
nate in  the  dissolution  of  the  body.  Thus  the  evil 
destroys  itself.  Extreme  heat  and  cold  produce 
suffering.  When  pain  is  the  result  of  these,  or 
indeed  of  any  other  natural  cause,  it  is  termed  natural 
evil.  It  is  true  that  pain,  in  itself  considered,  is 
always  an  evil ;  yet  it  is  easy  to  see  that  in  these 
and  all  similar  cases,  it  is  employed  for  a  benevolent 
purpose.  Man,  when  deprived  of  sufficient  sustenance, 
exposed  to  the  frost,  the  fire,  and  the  various  forms  of 
disease  to  which  the  human  system  is  liable,  would 
be  utterly  incapable  of  self-preservation.  But  pain, 
like  a  trusty  sentinel,  gives  the  alarm  at  the  approach 
of  the  enemy.  It  never  ceases  to  warn  us  of  the 
danger  while  there  is  a  hope  of  escape.  When  it  is 
no  longer  possible  to  resist  the  foe,  it  destroys  the 
citadel,  and  dies  amid  the  ruins.  The  pain  occa- 
sioned by  the  ravages  of  disease,  when  not  alleviated 
by  remedial  agents,  is  usually  of  short  continuance. 
When  the  evil  becomes  intolerable,  it  ends  in  the 
destruction  of  the  vital  principle.  When  life  is  ex- 
tinct, there  can  be  no  more  pain  ;  hence  the  evil  is 
effectually  destroyed.  When  the  animal  economy  is 
injured  beyond  the  possibility  of  recovery,  death  comes 
to  put  an  end  to  the  evil,  by  a  dissolution  of  the 
system.  Whether  from  accident,  disease  or  the  in- 
firmities of  age,  the  organic  structure  is  rendered  too 
imperfect  to  answer  a  benevolent  design,  it  is  reduced 


GOOD    AND    EVIL.  6^ 

to  its  constituent  elements.  This  is  certainly  a  wise 
and  merciful  arrangement.  The  evil  destroys  itself, 
and  removes  the  bodies  that  are  diseased  and  muti- 
lated, only  to  repeople  the  earth  with  forms  of  youth 
and  beauty. 

Not  only  is  natural  evil  self-destructive  ;  but  every 
modification  of  evil  of  which  it  is  possible  to  conceive, 
tends  to  the  same  ultimate.  The  difl^erence  between 
natural  and  moral  evils  is  confined  to  the  separate 
causes  which  operate  in  their  production.  In  their 
nature  and  eflfects,  they  are  substantially  the  same. 
They  all  have  their  origin  and  their  end  in  the  earth, 
and  in  no  case  can  they  extend  beyond  the  bounds  of 
time,  or  survive  the  present  constitution  of  things. 

Thus  we  see  that  Evil  invariably  carries  with  it,  a 
self-destructive  power.  If  the  body  of  earth  be  de- 
stroyed, it  is  that  we  may  inherit  the  immortal — it 
terminates  the  present  imperfect  mode  of  being,  only 
that  we  may  enter  on  a  higher  life  and  a  more  exalted 
destiny. 

These  views  of  the  nature  of  Good  and  Evil,  leave 
no  room  to  doubt  the  final  issue,  as  it  relates  to  the 
destiny  of  man.  While  one  is  the  Great  Positive 
Principle  from  which  all  things  proceed,  and  to  which 
they  are  all  tending  at  last,  the  other  is  a  mere  condi' 
tion  of  some  of  those  things  in  the  incipient  stages  of 
their  progress,  when  not  sufficiently  unfolded  to  disclose 
the  ultimate  design.  The  objects  to  which  we  ascribe 
Evil,  will  in  their  progressive  development,  arrive  at 
a  more  perfect  condition,  in  which  this  characteristic 


64  THE    PHILOSOPHY  OF  GOOD  AND  EVIL. 

will  no  longer  exist.  Evil,  then,  is  only  that  condition 
of  things,  in  which  the  good  is  not  yet  perceptible. 
It  is  the  absence  of  that  higher  excellence,  which  is 
not  only  to  pervade  the  Universe,  but  to  exalt  and 
dignify  every  child  of  God.  As  in  the  natural  world 
darkness  is  merely  the  absence  of  light ;  so  in  this 
case — moral  darkness,  or  Evil,  is  only  the  absence  of 
that  higher  light  which  reveals  the  perfections  of  God 
and  the  deep  things  of  the  Spirit.  When  the  light 
of  the  sun  is  diffused  abroad  over  the  face  of  creation, 
the  shadows  of  night  are  no  longer  perceptible  ;  even 
so,  when  the  superior  light  of  the  spiritual  world  shall 
shine  every  where,  and  in  all  hearts — when  God  shall 
"  be  all  in  all,^^^  moral  darkness,  or  evil,  will  no  longer 
exist.  Let  it  be  remembered,  that  good  is  the  per- 
fection of  Deity — that  which  is  evil  is  the  present 
imperfection  of  His  creatures.  God  is  essentially 
eternal  in  all  His  attributes  and  perfections,  while  all 
that  pertains  to  the  present  condition  of  man  is 
transient  and  momentary.  As,  therefore,  the  unalter- 
able nature  of  Jehovah  will  outlive  the  fleeting  forms 
and  phases  of  earthly  being ;  so  true  it  is,  that  Good 
will  triumph  over  Evil. 

As  the  good  is  destined  to  prevail — to  be  all  in  all 
— it  follows,  of  necessity,  that  the  darkness  and  slavery 
of  evil  will  be  brought  to  a  final  close  ;  and  the 
creation  will  be  delivered  into  the  glorious  light  and 
"  liberty  of  the  children  of  God." 

3.  I  Cor.xv.  2i?- 


DISCOURSE  V. 


THE  CONSTITUTION  OF  MAN. 


"  What  is  mao?"— Psalms  VIII.  4. 

If  we  adopt  the  sentiment,  that  the  proper  study  of 
mankind  is  Man,  we  may  venture  to  hope  that  the 
present  inquiry  will  be  interesting  and  profitable. 

When  we  endeavor  to  conceive  of  the  majesty  and 
glory  of  God — when  we  consider  the  magnitude  and 
sublimity  of  His  works,  and  look  at  Nature  in  her 
most  stupendous  operations,  we  are  startled  with  a 
sense  of  our  own  insignificance,  and  almost  fear  that 
we  shall  be  lost  amid  the  immensity  of  Creation ! 
The  Psalmist  felt  his  own  littleness  when  engaged  in 
these  sublime  contemplations  ;  and  surely  every  one 
who  has  a  mind  thus  employed,  must  sympathise  with 
the  Hebrew  poet,  in  the  sentiment  he  has  so  beauti- 
fully expressed  : — *'  When  I  consider  thy  heavens,  the 
work  of  thy  fingers  ;  the  moon  and  the  stars  that  thou 
hast  ordained ;  what  is  man,  that  thou  art  mindful 
of  him  ?  and  the  son  of  man,  that  thou  visitest 
him  ?"  It  is  true  that  man,  with  all  his  boasted 
powers,  is,  from  the  comparative  insignificance  of  his 
nature,  lost  when  we  contemplate  the  Divine  majesty 

7g 


66  CONSTITUTION" 

and  glory,  yet  we  have  no  reason  to  fear  that  we  shall 
be  overlooked  amid  the  immensity  of  the  Creator's 
works.  If  we  remember  that  God  is  essentially  pre- 
sent in  all  places — that  His  Omniscience  enables  Him 
to  discern  and  comprehend  all  things,  the  minute  and 
feeble,  as  well  as  the  great  and  the  mighty,  we  shall 
banish  the  unwelcome  thought,  that  man  can  be  neg- 
lected or  forgotten  by  the  Author  of  his  being. 

It  is  a  pleasing  reflection  that  God  is  mindful  of  all 
His  creatures — that  His  watchful  care  and  supervision 
extends  to  everything  He  has  made — the  small  as  well 
as  the  great — the  meanest  no  less  than  the  noblest — 
are  the  objects  of  His  benevolent  regard,  and  the 
constant  recipients  of  His  blessing.  He  hears  the 
young  ravens  when  they  cry.  He  feeds  the  fowls  of 
the  air,  and  not  even  a  sparrow  falleth  to  the  ground 
without  His  knowledge.  He  maketh  the  lilies  more 
beautiful  than  regal  vestments;  and  "  if  God  so 
clothe  the  grass  of  the  field" — if  every  tender  plant 
and  fragrant  flower, 

"  Is  born  beneath  His  kindling  eye,'' 

surely,  man  will  be  remembered.  God  will  be  gra- 
cious and  crown  him  with  a  higher  life  and  a  glory 
that  fadeth  not  away.  This  assurance  is  sufficient  to 
suppress  every  doubt  and  fear,  and  to  awaken  in  the 
heart  a  grateful  sense  of  the  infinite  condescension 
of  Jehovah.  If  God  be  mindful  of  His  earthly 
children,  He  will  not  suflfer  them  to  wander  forever. 
He  will  lead  them  home  to  Himself.  As  the  father 
went  out  to  meet  the  prodigal,  when  he  was   yet  a 


OF  MAN..  67 

great  way  off,  so  our  ffeavenly  Father  will  not  wait 
for  His  children  to  return  ;  though  far  away,  he  will 
rememher  them  in  mercy,  and  visit  them  with  the 
tokens  of  His  love. 

We  are  now  to  consider  the  Nature  of  Man — the 
expansive  powers  of  the  human  mind,  and  his  capa- 
city to  receive  an  enlarged  and  ever-increasing 
measure  of  knowledge  and  happiness  ;  and  from  these 
we  are  to  argue  his  exalted  and  glorious  destiny. 

The  universal  desire  of  man,  that  hope  which 
springs  immortal  in  the  human  hreast,  we  must 
regard  as  presumptive  evidence  of  the  life  to  come.. 
This  is  by  no  means  peculiar  to  the  enlightened^ 
Christian  worshipper.  The  heathen  nations  and  the 
savage  tribes  of  the  earth  cherish  this  desire.  Indeed, 
so  universal  is  this  earnest  expectation  of  the  spirit, 
that  we  may  view  it  as  an  inherent  characteristic  of 
man — as  a  law  of  his  nature,  written  by  the  finger  of 
God  in  the  human  heart.  The  pure  desires  and  the 
immortal  hopes  which  spring  up  and  flourish  in  the 
soul,  are  not  to  be  satisfied  with  the  world  and  its 
grosser  elements.  Man  requires  something  more  and 
better  than  these.  His  temporal  wants  may  all  be 
gratified.  He  may  be  deeply  versed  in  the  wisdom 
of  the  world.  He  may  be  loved  and  honored,  and 
surrounded  by  all  the  pleasures  which  wealth,  and 
power,  and  royalty,  can  bestow ;  but  he  is  still  look- 
ing forward  to  some  more  enduring  good — to  a  higher 
life — to  immortality !  What  is  this  but  the  voice  of 
God  speaking  from  the  inner  sanctuary  of  the  heart  ? 


68  CONSTITUTION 

"  'Tis  the  Divinity  that  stirs  within  us  ; 
'Tis  heaven  itself  that  points  out  an  hereafter, 
And  intimates  eternity  to  man." 

It  is  worthy  of  remark,  that  the  Creator  has  made 
an  ample  provision  for  the  numerous  wants  of  all  His 
creatures.  This  is  true  in  its  application  to  the  whole 
animal  creation.  Though  the  earth,  the  air  and  the 
waters,  are  all  full  of  life,  yet  for  every  living  thing 
there  is  a  suitable  provision.  Indeed,  if  you  were  to 
follow  the  chain  of  being  from  man  down  to  the 
meanest  insect  that  creeps  on  the  e&rth,  you  would 
not  find  a  single  exception  to  this  wise  and  benevolent 
arrangement.  The  wants  of  all  are  known  to  God ; 
and  for  every  desire.  He  has  implanted  in  the  nature 
of  His  creatures.  He  has  provided  a  full  and  sufficient 
satisfaction.  This  is  very  plainly  expressed  by  the 
Psalmist : — "  The  Lord  is  good  to  all ;  ....  the  eyes 
of  all  wait  upon  thee  ;  and  thou  givest  them  their 
meat  in  due  season.  Thou  openest  thine  hand,  and 
satisfiest  the  desire  of  every  living  thing."  If  the 
desire  we  so  fondly  cherish — the  pleasing  hope  to 
which  we  cling,  even  to  the  last  moment  of  mortal 
being,  is  to  be  regarded  as  presumptive  evidence  of 
a  future  life  ;  we  cannot  deny  that  it  is  in  favor  of  a 
happy  immortality  for  the  whole  race.  If  we  admit 
the  validity  of  the  argument,  as  derived  from  this 
source,  we  must  adopt  the  conclusion.  The  desire  to 
live  is  not  more  universal,  than  the  desire  to  be  happy. 
We  only  hope  to  exist  hereafter,  because  we  believe 
that  the  future  life  will  be  one  of  rest  and  joy. 


iMKM9m%m9^mmm^'fif'^ 


OF  MAN.  69 

But  we  may  arrive  at  the  truth  in  this  matter,  by 
a  course  of  reasoning,  which  if  not  absolutely  infal- 
lible is,  at  least,  sufficiently  convincing,  to  satisfy  the 
mind.  If  God  be  mindful  of  our  present  condition — 
if,  so  far  as  we  are  enabled  to  pursue  the  examination, 
there  is  an  ample  provision  for  all  the  wants  of  all 
His  earthly  creatures,  the  evidence  is  conclusive,  and 
we  may  deduce  the  universal  truth,  from  the  numerous 
examples  that  lie  within  the  sphere  of  our  observation.. 
Now,  if  you  can  find  a  single  instance,  where  there 
is  no  provision  for  the  wants  of  the  creature  ;  this 
will  render  the  argument  unsound.  But  it  is  impos= 
sible  to  find  such  an  example.  There  is  not  one  in 
all  animated  nature.  The  provisions  God  has  made^ 
are  as  extensive  and  multifarious  as  the  number 
and  nature,  and  the  diversified  wants  and  circumstan- 
ces of  His  creatures.  As  there  are  no  exceptions 
to  this  wise  and  merciful  arrangement ;  it  follows, 
that  the  argument,  in  its  application  to  man,  is 
conclusive.  God  has  made  an  ample  provision  for  all 
the  wants  of  inferior  natures.  Here  we  discover  a 
rule  of  action  in  the  Divine  economy  which,  so  far  as 
our  knowledge  extends,  has  all  the  force  of  an  inva- 
riable law.  It  is,  therefore,  safe  to  conclude,  that  since 
He  has  been  mindful  of  every  other  want,  He  will 
not  disappoint  the  earnest  expectation  of  the  spirit,, 
He  will  remember  Man.  The  highest  and  the  holiest 
desire  of  the  noblest  of  His  earthly  creatures,  will  be 
satisfied  with  the  glory  that  shall  be  revealed. 

But  we  may  argue  the  higher  dignity  and  glory 


70^  CONSTITUTION 

of  man,  from  his  progressive  nature.  The  law  of 
progress  is  not  restricted  to  man ;  nor,  indeed,  to 
animated  existence.  We  may  trace  its  operations  far 
and  wide  throughout  the  empire  of  Nature.  Espe- 
cially is  it  discernible  in  the  growth  and  development  of 
organic  bodies.  The  seed  does  not  become  a  plant,  nor 
the  embryo  a  perfectly  organized  being,  in  a  moment. 
It  is  by  a  progress  almost  imperceptible,  that  the  acorn 
becomes  an  oak  ;  and  by  a  process  not  less  gradual,. 
Nature  unfolds  the  animal  economy.  Intimately  con- 
nected with  this  idea  of  progress,  is  the  fact  that 
through  the  operations  of  this  law,  that  which  is 
imperfect  is  brought  to  'perfection.  This  is  true  of  the 
various  products  of  the  vegetable  world.  The  moun?- 
tain  oak  that  has  braved  the  fury  of  many  a  wintry 
blast — that  is  vigorous  from  length  of  years,  at  last 
arrives  at  its  maturity.  The  grain  springs  forth  from 
the  earth  in  its  season,  and  when  harvest  comes  on 
it  is  fit  for  the  reapers.  The  same  is  true  of  the 
animal  creation.  The  lower  order  of  animals  arrive 
at  the  highest  degree  of  perfection  of  which  their 
nature  is  susceptible.  In  a  few  years,  at  most,  they 
reach  the  point  beyond  which  all  efforts  to  improve 
their  instinctive  faculties  are  utterly  abortive.  Were 
it  possible  to  prolong  life  for  a  thousand  years,  with 
the  same  organism,  there  would  be  no  advancement, 
because  they  are  essentially  incapable  of  further 
progression. 

But  the  progress  of  man  is  not  thus  limited.     It  is 
true  that  the  animal  nature  arrives  at  its  maturity,  and 


OF    MAN.  71 

like  other  organic  bodies,  is  subject  to  decay  and 
dissolution.  But  an  endless  life  and  an  imperishable 
glory  are  the  inheritance  of  the  spirit.  We  need  not 
stop  to  prove  that  the  higher  nature  of  man  is  pro- 
gressive. This  is  sufficiently  evident  already.  You 
have  only  to  consider  him  in  his  childhood  and  his 
manhood,  and  reflect  a  moment  upon  his  mighty 
achievements.  Think  of  Sir  Isaac  Newton  in  the 
infancy  of  his  being.  Again,  conceive  of  him  a  few 
years  after,  when  he  was  prepared  to  explore  the 
great  arcana  of  Nature,  and  to  solve  her  profoundest 
problems.  Follow  him  from  his  cradle  to  the  lofty 
eminence  where  the  shadows  of  oblivion  never  fall. 
This  is  only  the  first  stage  of  his  progress.  It  is  but 
the  beginning  of  that  interminable  career  in  which 
man  is  destined  to  equal  the  angels  in  their  glory. 

We  have  had  occasion  to  observe,  that  through  the 
operations  of  this  law,  that  which  is  imperfect  is 
brought  to  comparative  perfection.  Everything  in  its 
order  moves  on  toward  the  maturity  of  its  being — to 
the  most  perfect  state  of  which  its  nature  is  suscepti- 
ble. All  inferior  creatures  soon  reach  this  final 
condition.  But  in  the  present  mode  of  being,  man 
can  only  enter  upon  the  career  that  is  before  him. 
The  ultimatum  of  his  progress  is  far  away  in  the 
sublime  distance  of  infinitude.  He  may  comprehend 
the  laws  that  govern  the  Universe,  and  explain  the 
various  phenomena  of  Nature.  He  may  measure  the 
distances    and  calculate  the    solid  contents  of   other 


72  CONSTITUTION 

worlds.     Imagine  him,  if  you  please,    to   possess    a 
knowledge  of  all  arts,  sciences  and  languages.     He 
would  then  only  be  prepared  for  still  higher  attain- 
ments.    The  spirit  would  find  some  region  unexplored. 
Man   would  still    be  far  from    the  perfection   of  his 
nature.     To  say  that  his  higher  faculties  will  never 
be  properly  exercised    and  developed,  is  virtually  to 
deny  the  progressive   nature  of  man,    and  repudiate 
the  whole  argument  derived  from  reason  and  analogy. 
If  eveiy  other  creature  is  rendered  complete  according 
to  its  nature,    the  general  truth  is  sufficiently  estab- 
lished, and  we  may  safely  infer  that  man  will  go  on 
to  perfection.     If  you  are  not  prepared  to  sanction  this 
conclusion,  you  must  prove  that  man  is  an  exception 
to  the  general  law.     If    the  doctrine  of  progress   is 
admitted  to  be  true,  the  result  as  it  relates    to    the 
destiny    of  man  must  be  inevitable.      He    may    be 
imperfect  and  sinful  at  present,  but  he  will,  he  must, 
from  the  very  constitution  of  his  nature,  advance  to  a 
more  perfect  condition.     It  is  very  certain  that  man, 
in  his  present  state,   is    a  progressive   being.     The 
development  of  the  faculties  is  always  gradual,  and 
truth    is  unfolded  by  degrees,  in  proportion  as  he  is 
prepared  to  receive  it.      There  is    not  the    slightest 
reason  to  suppose  that  the  transition  to  another  state, 
which  takes  place  at  death,  will  disturb  this  essential 
constitution.     The  dissolution  of   the  body  will   but 
destroy  the  inclination  to  evil,  and  separate  Man  from 
those  influences,  which  now  render  his  progress  slow 


OF    MAK.  73 

and  difficult.  When  these  obstacles,  the  world  and 
the  flesh  are  removed;  there  will  be  nothing  to 
counteract  the  moral  momentum,  and  man  will,  of 
necessity,  go  on  with  accelerated  progress,  to  higher, 
and  still  higher  degrees  of  perfection  ;  even  reaching 
forward,  and  mounting  upward,  to  the  more  excellent 
glory. 

Now,  I  only  ask  you  to  admit  what  no  one  can 
rationally  deny ;  that  from  the  very  constitution  of 
his  nature,  man  is,  here  and  hereafter,  a  progressive 
being.  If  this  be  denied,  it  remains  to  be  proved, 
that  the  destruction  of  the  body  will  entirely  reverse 
the  laws  that  govern  the  development  of  the  human 
spirit.  If  you  acknowledge  this  idea  of  progression, 
you  must  also  admit  the  conclusion,  to  which  it 
inevitably  leads — the  future  exaltation  and  the  immortal 
happiness  of  man.  If  Man,  by  a  law  of  his  nature, 
is  to  continue  his  progress  in  the  future  life,  he  will 
certainly  arrive  at  a  more  perfect  condition ;  because, 
comparative  perfection  is  the  natural  result  of  pro- 
gression. Thus,  by  a  course  of  analogical  and 
inductive  reasoning,  as  convincing  as  it  is  natural  and 
philosophical,  we  are  led  to  the  conclusion  that  the 
ultimate  destiny  of  Man  will  be  one  of  glory,  honor, 
and  immortality. 

The  present  imperfection  of  man  is  no  objection  to 
the  argument,  because  he  is  not  always  to  remain  in 
his  present  condition  ;  or,  to  continue  forever  precisely 
what  he  is  at  any  particular  stage  of  his  progress. 
He  is  ever  onward  toward  the  perfection  of  his  being. 

8 


74  CONSTITUTION 

The  lessons  of  Nature,  are  beautiful  as  they  are 
instructive.  Go  out  into  the  fields  in  the  spring  time, 
when  the  grain  is  beginning  to  vegetate — only  a 
tender  blade  is  seen.  The  dews  of  heaven  descend 
upon  it.  The  sun  warms  it  into  more  abundant  and 
enlarged  life  ;  and  when  the  proper  season  arrives, 
the  fields  are  white  already  for  the  harvest.  Now  to 
form  a  judgment  from  the  feeble  beginnings  of  vegeta- 
ble life  ;  to  decide  that  there  will  be  no  harvest — 
that  the  grain  will  never  be  fitted  for  the  garner,  is 
not  more  unreasonable  and  absurd  than  to  say,  that 
because  man  is  now  imperfect,  he  will  not  go  on  to 
perfection,  and  thus  be  prepared  for  happiness  and 
heaven.  ,. 

It  is  important  to  remember,  that  the  present  condition 
of  things  may  be  very  different  from  the  ultimate 
design.  I  have  seen  the  rose,  when  only  the  thorn 
appeared.  The  careless  traveller  was  wounded  as 
he  passed  that  way.  When  I  saw  it  again,  there  was 
a  sweet  flower,  that  loaded  the  passing  breeze  with  its 
precious  odors.  I  love  to  think  it  is  so  with  man. 
That  what  is  most  beautiful  in  his  nature  is  not,  at 
present,  discernible.  It  is  not  yet  unfolded  to  the 
view  ;  or,  to  use  the  language  of  an  apostle,  "  it  doth 
not  yet  appear  what  we  shall  be."  Man  may  now 
appear  to  be  a  thorn  in  the  moral  vineyard  ;  yet  there 
is,  in  his  nature,  a  germ  that  is  destined  to  unfold 
itself  in  a  more  genial  clime.  As  the  plant  must 
necessarily  pass  through  the  successive  stages  of 
previous   development,   before  it   blossoms  in  the  sun 


OF    MAN.  75 

light ;  so  the  interior  facuhies  of  the  spirit  must  be 
progressively  unfolded,  until  the  soul  blooms  in  the 
garden  of  God,  filling  the  atmosphere  with  immortal 
fragrance  ! 

The  next  ground  of  argument,  which  I  propose  for 
your  consideration,  is  the  perfect  adaptation  of  every 
creature  to  its  appropriate  sphere.  The  reptile  crawls 
on  the  surface,  or  in  the  bosom  of  the  earth — the  beast 
is  found  among  the  hills  and  valleys,  and  the  dark 
solitudes  of  the  wilderness — the  bird  wings  its  way 
through  the  upper  air,  and  the  fish  sports  in  the  liquid 
element.  Each  of  these,  and  every  living  thing,  is 
wisely  adapted  to  the  element  in  which  it  lives,  and 
to  all  the  circumstances  of  its  being.  The  same 
wisdom  and  benevolence  is  manifest  in  the  creation 
of  man.  Nothing  can  be  more  admirable,  than  the 
perfect  adaptation  of  his  physical  nature,  to  the  sphere 
of  his  present  existence,  and  the  circumstances  of  his 
outward  condition. 

But  man  has  a  spiritual  nature  ;  this  is  adapted  to 
a  higher  sphere.  To  complete  the  chain  of  being, 
and  bring  heaven  and  earth  into  fellowship,  it  became 
necessary  that  one  should  exist,  in  whom  the  earthly 
and  the  spiritual  natures  might  be  united.  Man  is 
that  being ;  he  is  the  connecting  link  between  earth  and 
heaven.  The  temporal  and  the  eternal — the  material 
and  the  spiritual,  meet  and  centre  in  him  ;  and  there 
is  one  unbroken  chain  of  being,  from  man  down  to 
the  little  insect  that  flits  away  the  brief  moment  of 
its  existence  on  the  earth ;  and  far  away,  upward,  to 


76  CONSTITUTION 

the  highest  seraph  before  the  throne  of  God.  Such 
is  Man — the  creature  of  a  moment,  and  yet  destined 
to  an  endless  life — an  animal,  yet  an  Angel  !  This 
idea  of  man  is  beautifully  expressed  in  the  language 
of  the  Russian  Poet,  in  his  address  to  the  Deity. 

"  Thou  art  I  directing,  guiding  all,  thou  art ! 

Direct  my  understanding,  then,  to  thee  ; 
Control  my  spirit,  guide  my  wandering  heart  : 

Though  but  an  atom  midst  immensity, 
Still  I  am  something,  fashioned  by  thy  hand ! 

I  hold  a  middle  rank  'twixt  heaven  and  earth, 
"^  On  the  last  verge  of  mortal  being  stsmd. 

Close  to  the  realms  where  angels  have  their  birth, 
Just  on  the  boundaries  of  the  Spirit-land  ! 

"  The  chain  of  being  is  complete  in  me ; 

In  me  is  matter's  last  gradation  lost, 
And  the  next  step  is  Spirit — 'Deity  I 

I  can  command  the  lightning,  and  am  dust  I 
A  monarch  and  a  slave  ;  a  worm,  a  god  !" 

The  organic  structure  of  man  is  not  more  perfectly 
adapted  to  the  earth,  than  is  the  spiritual  nature  to  a 
higher  world.  These  bodies,  much  as  we  prize  them, 
are  only  the  fleeting  forms  of  life.  The  invisible 
spirit  that  animates  the  clod,  is  the  Divine  reality. 
This  is  not  confined  to  earth — the  Universe  is  its 
dwelling  place !  Chains  and  dungeons  cannot  bind 
it.  It  is  free  as  the  wind,  that  bloweth  where  it 
listeth.  It  is  here — it  is  there — it  is  yonder — it  is — 
gone  !  The  Spirit  that  quickens  that  mass  of  clay — 
that  which  has  power  to  think — to  reason  and  investi- 
gate, may  quick  as  thought,  visit  the  four  quarters  of 
the  earth.  It  is  here  in  this  earthly  sanctuary.  The 
next  moment  it  is  among  the  stars  !  and  anon,  like 


OF     MAN.  77 

the  angel  in  the  vision,  it  descends  to  stand  on  the 
sea  and  the  land  !  Surely,  the  spirit  is  not  adapted 
to  the  earth  and  its  passing  forms  and  shadows.  It 
claims  a  more  exalted  and  glorious  destiny.  It  belongs 
to  the  heavenly  world,  and  when  this  earthly  mission 
is  ended,  will  seek  its  appropriate  sphere. 

It  is  worthy  of  lasting  remembrance,  that  nothing 
short  of  immortal  life  and  happiness  for  all,  will 
satisfy  the  best  desires  and  the  holiest  aspirations  of 
the  soul.  I  conclude,  therefore,  that  such  a  state  is 
exactly  adapted  to  the  spiritual  nature  of  man.  That 
which  will  satisfy  the  natural  desires,  must  be  suited 
to  the  nature.  If  God  has  made  a  full  provision  for 
all  the  wants  of  all  His  creatures — if  He  has  prepared 
a  suitable  sphere  for  every  being,  and  a  being  for 
every  sphere,  so  as  to  preserve  the  essential  harmony 
of  His  creation,  the  conclusion  is  inevitable,  and  there 
is  a  higher  life  for  man. 

Finally,  I  observe  that  there  is  implanted  in  the 
spiritual  nature,  an  inherent  aversion  to  that  which  is 
evil ;  and  from  this  we  may  argue  the  ultimate  holi- 
ness and  happiness  of  alh  "We  have  seen  that  the 
earthly  and  the  heavenly  are  united  in  the  nature  of 
man.  These  in  a  certain  sense  are  antagonistic.  The 
inclination  to  evil  is  peculiar  to  the  animal  nature. 
It  exists  only  in  the  flesh ;  while  the  tendency  of  the 
spirit  is  heavenward.  We  are  not  disposed  to  claim 
originality  in  this  view  of  the  subject,  for  we  remem- 
ber that    the  Apostle  has  the  same  idea: — "This  L 

8h 


78  coNSTiTUTiorr 

say  then,  walk  in  the  spirit,  and  ye  shall  not  fulfil  the 
lust  of  the  flesh.  For  the  flesh  lusteth  against  the 
spirit,  and  the  spirit  against  the  flesh ;  and  these  are 
contrary  the  one  to  the  other.'"  "  For  I  delight  in 
the  law  of  God,  after  the  inward  man;  but  I  see 
another  law  in  my  members  warring  against  the  law 
of  my  mind,  and  bringing  me  into  captivity  to  the  law 
of  sin  which  is  in  my  members."^  This  testimony  of 
Paul  is  confirmed  by  universal  observation  and  expe- 
rience. The  truth  is  rendered  evident  from  the  fact, 
that  whenever  the  spirit  has  the  ascendency  in  the 
government  of  the  man,  he  turns  away  from  his  sins 
with  disgust.  The  very  moment  he  begins  to  follow 
the  dictates  of  the  inward  man,  his  aversion  to  evil  is 
manifest.  He  shrinks  with  loathing  and  horror  from 
the  guilt  and  contamination  of  sin.  The  mists  of 
darkness  are  left  behind  and  beneath  him  forever. 
He  leaves  in  their  appropriate  sphere,  all  the  mean 
and  beggarly  elements  of  the  world,  and  obedient  to 
a  Divine  momentum,  moves  onward  and  upward. 

The  apostle  enumerates  many  of  the  dark  deeds  of 
which  man  is  guilty,  and  he  informs  us  that  these,  and 
all  of  like  character,  are  the  works  of  the  flesh.  He 
then  presents,  in  striking  contrast,  the  fruits  of  the 
Spirit,  which  are,  "  Love,  joy,  peace,  long-suffering, 
gentleness,  goodness,  faith,  meekness,  temperance."^ 
Now,  it  is  manifest  that  so  far  as  we  follow  the 
teachings    of    the  Spirit,    we    shall  escape    condem- 

\.  Gal.  V.  16,  17.  2.  Rom  vu.  22,  23.  3.  Gal.  v.  19—23. 


OF     MAN.  79 

nation.  If  we  listen  to  the  voice  of  God  speaking  in 
the  soul — if  we  are  governed  by  the  pure  and  heavenly 
desires  of  the  inward  man,  we  shall  advance  in 
knowledge  and  holiness — we  shall  live  for  happiness 
and  heaven. 

I  desire  to  enforce  the  idea  that  there  is  in  the 
spiritual  man,  an  innate  aversion  to  evil.  The  apostle 
plainly  intimates,  that  sin  is  not  the  natural  element 
of  the  soul,  when  he  represents  it  as  a  captivity,  to 
which  the  spirit  will  never  submit  without  a  struggle  for 
its  liberty.  The  spirit,  by  a  law  of  its  nature,  inclines 
to  the  good  and  the  true.  Obedience  to  its  heavenly 
desires  and  aspirations,  is  freedom  from  sin  and 
condemnation.  Here,  again,  we  have  the  authority 
of  the  apostle — "  There  is,  therefore,  now  no  con- 
demnation to  them  which  are  in  Christ  Jesus,  who 
walk  not  after  the  flesh,  but  after  the  spirit."*  From 
this  we  draw  our  conclusion^  Men  suffer  condemnation 
only  because  they  obey  the  lusts  of  the  flesh ;  and 
the  argument  of  Paul  is  designed  to  show  that  when- 
ever they  cease  to  do  evil,  and  the  spirit  asserts  its 
power,  they  are  no  longer  subject  to  this  condemnation. 
We  are  reminded,  that  the  spirit  alone  will  exist 
beyond  the  grave.  Flesh  and  blood  cannot  inherit 
that  world.  These  we  leave  behind,  when  we  come 
to  pass  the  confines  of  the  spirit  land.  As  the  flesh 
cannot  exist  there,  it  follows,  that  no  one  can  be  influ- 
enced by  its  unholy  desires.     Hence,  there  can  be  no 

4.  Romans  viii.  1. 


80  CONSTITUTION 

such  thing  as  positive  misery  in  the  world  to  come. 
While  the  measure  of  happiness  will  doubtless  vary- 
according  to  the  capacity,  all  will  be  led  by  the  spirit, 
and  may  drink  from  the  fountain  of  immortal  joys. 

Thus  we  have  endeavored  to  prove  from  the  nature 
of  man,  that  his  ultimate  condition  will  be  glorious. 
I  may  venture  to  hope,  that  the  present  discussion  will 
give  us  more  enlarged  and  comprehensive  views  of 
our  own  nature,  and  of  the  wisdom  and  goodness  of 
God,  who  maketh  all  things  to  praise  Him.  Well 
may  we  suppose  that  God  will  remember  man.  He 
has  made  him  but  "  a  little  lower  than  the  angels," 
and  "crowned  him  with  glory  and  honor. "^  The 
Father  cannot  forget  the  child  that  bears  His  image. 
He  will  watch  over  him  in  all  his  wanderings,  and  a 
Father's  blessing  will  descend  upon  His  children, 
when  they  are  far  from  their  heavenly  home. 

These  views  of  Man,  of  his  nature  and  destiny, 
remind  us  that  our  duties  and  obligations  are  solemn 
and  momentous.  It  becomes  us  to  be  reverent  and 
thoughtful — faithful  in  our  adherence  to  the  right  and 
the  true,  and  active  in  every  work  which  God  will  ap- 
prove and  bless.  Let  us  cherish  every  holy  desire,  and 
leaving  the  first  principles,  or  rudiments  of  the  Chris- 
tian faith  and  life,  go  on  to  higher  attainments.  Cease 
to  do  evil  and  learn  to  do  well.  Before  you  con- 
sent to  that  which  is  wrong — prostitute  the  noblest 
powers  God  has  given  you  to  base  and  unholy  purposes, 

5,  Pslams  viii.  5. 


OF     MAN.  81 

will  you  pause  and  reflect  a  moment  upon  the  dignity 
of  your  own  nature  ?  You  are  but  a  little  lower  than 
the  angels.  From  your  rank  in  the  scale  of  being, 
you  are  allied  to  the  whole  spiritual  world — to  angels 
and  archangels.  You  may  even  claim  kindred  with 
God  Himself,  for  His  awful  image  is  impressed  upon 
you  !  Then  be  not  irreverent,  profane  or  thoughtless. 
Walk  according  to  the  spirit.  Live  for  truth  and 
virtue — for  humanity  and  heaven.  "I  beseech  you, 
brethren,  that  ye  present  yourselves  a  living  sacrifice, 
holy,  acceptable  unto  God,  which  is  your  reasonable 
service." 


DISCOURSE    VI. 


THE   DIVINE   PATERNITY. 


"  Have  we  not  all  one  Father  ?" — Malachi  II.  10. 

God  is  the  Creator  of  all  things,  and  He  is  as  truly 
the  Father  of  all  intelligent  heings,  as  He  is  the 
author  of  their  existence.  If  He  is  the  former  of  our 
bodies  —  if  this  curious  organism  —  this  mysterious 
union,  by  which  humanity  is  allied  to  the  Divinity,  is 
the  effort  of  His  wisdom,  will  He  not  regard  us  with 
parental  affection  ?  If  He  has  so  wisely  adapted  the 
physical  nature  of  man  to  the  circumstances  of  his 
outward  condition,  that  everything  around  him  is  made 
to  minister  to  his  improvement  or  gratification ;  if  he 
has  given  us  those  exalted  powers  of  thought  and 
feeling  which  qualify  us  for  the  most  elevated  and 
refined  enjoyment ;  then,  indeed,  has  He  manifested 
more  than  a  parent's  love.  In  short,  if  God  has 
made  us  what  we  are — if  our  minds  are  but  the  off- 
spring of  His  Infinite  Mind — if  he  has  stamped  His 
own  Divine  Image  on  the  powers  of  our  inmost  being, 
and  the  vital  energies  of  His  life-giving  Spirit  are 
essential  to  our  continued  existence,  then  is  He,  in 
in  the  highest  sense,  the  Father  of  His  rational   off- 


84  THE  DIVINE 

spring.  Have  we  not  all  one  Father  ?  Do  we  not 
derive  our  existence  from  God,  with  all  the  faculties 
and  gifts  we  possess  ?  If  in  Him  we  live,  and  move, 
and  have  our  being,  then  surely  the  relation  we 
sustain  to  the  Father  of  the  spirits  of  all  flesh,  is  of 
the  most  endearing  nature  ;  and  this  connection  is 
even  more  perfect  and  sacred  than  that  which  binds 
earthly  parents  to  their  children. 

As  God  is  the  Universal  Father,  it  follows  that  all 
are  alike  the  objects  of  His  parental  care  and  the 
recipients  of  His  blessing.  The  selfish  votary  of  the 
law  may  deny  that  God  is  the  Father  of  all — he  may 
restrict  the  Divine  Paternity  to  himself  and  his  nation 
— but  this  will  not  affect  the  truth — it  will  not  change 
the  Divine  character,  or  destroy  the  high  and  holy 
relation  God  will  ever  sustain  to  his  creatures.  We 
may  still  claim,  on  the  authority  of  the  prophet,  that 
"  though  Abraham  be  ignorant  of  us,  and  Israel 
acknowledge  us  not,  yet  God  is  our  Father  and  our 
Redeemer." 

If  God  be  the  Father  of  all,  it  follows  of  necessity, 
that  the  existence  of  the  relation  does  not  in  any  way 
depend  upon  the  character  of  the  creature.  But  it  is 
sometimes  contended,  that  God  is  not  the  Father  of 
the  wicked ;  that  He  sustains  this  most  endearing 
relation  only  to  those  who  are  obedient  to  His  require- 
ments ;  and  that  all  others  are,  from  their  nature  and 
character,  the  children  of  the  devil.  I  remember  the 
words  of  Christ  to  the  Jews,    "  Ye  are  of  your  father 


PATERNITY.  85 

the  devil ;"  but  we  must  not  understand  Jesus  to  deny 
the  universal  Paternity  of  God.  He  evidently  intend- 
ed no  more  than  to  represent  the  Jews,  as  under  the 
influence  of  those  evil  desires  and  passions,  of  which 
the  devil  was  the  personified  embodiment.  They 
were  not,  in  spirit,  the  children  of  God.  They  did 
not  resemble  Him  in  their  character — His  image  and 
likeness  was  not  manifest  in  them.  In  these  several 
particulars,  they  might  be  called  the  children  of  the 
devil,  because  they  were  subject  to  evil;  just  as 
we  now  sa}"",  a  man  is  the  child  of  darkness  who  is 
ignorant  and  depraved.  Wicked  men  may,  therefore, 
be  called  the  children  of  the  devil,  the  children  of 
darkness,  and  the  children  of  destruction,  to  represent 
the  disposition  and  character  they  possess,  or  to  indi- 
cate the  nature  and  consequences  of  their  doings. 
But  we  are  by  no  means  to  understand  from  this,  that 
the  wicked  are  not,  in  a  more  important  sense,  the 
children  of  God.  Indeed,  we  may  as  well  infer  that 
they  are  not  the  offspring  of  human  parents,  or  that 
Peter  and  Judas  were  not  men,  because  one  was  called. 
Satan,  and  the  other  a  Devil.  It  is  still  true,  that  as 
one  God  hath  created  us,  so  we  are  all  His  children, 
and  He  is  "  Father  of  the  spirits  of  allflesh.^^ 

It  follows,  therefore,  that  neither  the  existence  or 
the  nature  of  this  relation  is  made  to  depend  on  the 
character  of  the  creature.  The  prodigal  son  was  not 
without  a  father  because  he  had  wandered  far  away, 
and  was  spending    his    substance  in    riotous    Inng. 

9- 


86  THE  DIVINE 

His  ingratitude  and  waywardness  could  not  affect  the 
relation.  That  has  its  existence  in  the  nature  of 
things.  No  change  of  character  in  the  moral  conduct 
of  the  child,  can  dissolve  this  connection,  or  for  one 
moment  release  the  parent  from  his  obligation.  I 
desire  you  to  keep  this  point  in  mind.  As  we  pro- 
ceed with  the  illustration  of  the  subject,  I  trust  you 
will  not  lose  sight  of  the  nature  of  this  relation.  The 
child  may  wander  far  away  from  his  father's  house 
— he  may  close  his  ears  to  the  voice  of  admonition, 
that  calls  to  him  in  the  mild  accents  of  parental  ten- 
derness and  affection.  His  deep  ingratitude  and  de- 
generacy may  fill  the  parent's  heart  with  anguish,  but 
still  this  most  interesting  relation  remains  unchanged. 
That  wayward  boy  has  still  a  father,  though  he  may 
reject  his  counsels  and  deny  his  name.  Now  we 
have  "  aZZ  one  Father,''^  for  our  God  hath  created  us. 
He  has  made  all  nations  of  men  that  dwell  on  the 
earth,  and  determined  the  bounds  of  their  habitation. 
For  this  reason  He  is  the  Father  of  all,  irrespective 
of  their  character  or  condition. 

That  God  is  the  universal  Father,  is  confirmed  by 
the  plain  and  positive  teachings  of  His  word.  When 
Christ  came  to  instruct  the  people.  He  taught  them 
to  know  and  to  reverence  God  as  their  Father — to 
approach  Him  with  filial  confidence  and  affection,  and 
to  call  Him  by  that  endearing  name.  "  After  this 
manner,  therefore,  pray  ye  :  Our  Father  which  art  in 
heaven."  That  sinners  were  thus  to  address  the 
Most  Holy  One,  is  rendered  certain  by  further  refer- 


PATERNITY.  87 

ence  to  our  Lord's  prayer,  in  which  He  instructs  them 
to  pray  for  forgiveness  of  sins.  But  the  interrogatory 
of  the  text  has  a  direct  and  unequivocal  answer  in  the 
language  of  the  apostle  to  the  Ephesians  : — "  There 
IS  ONE  God  and  Father  of  all,  who  is  above  all, 

AND  through  all,  AND  liST  ALL." 

We  may,  then,  consider  this  point  established.  In- 
asmuch as  we  all  derive  our  existence  from  the  same 
Divine  Original,  so  we  have  all  one  Father.  God, 
the  great  source  of  all  life  and  being,  and  the  "Father 
of  the  spirits  of  all  flesh,"  does,  and  ever  will,  con- 
tinue to  sustain  this  relation  to  all  His  intelligent 
creation. 

Having  shown  that  God  is  the  universal  Father, 
and  that  no  possible  circumstances  or  changes  in  the 
moral  state  and  condition  of  His  children,  can  affect 
His  paternal  character  ;  we  may  now  speak  of  the 
duties  and  obligations  which  belong  to,  and  are  inse- 
parable from  the  nature  of  this  relation. 

And  first,  I  observe,  it  is  the  duty  of  the  parent  to 
make  a  suitable  provision  for  the  necessities  of  his 
child.  He  must  not  only  provide  for  all  his  temporal 
wants,  but  it  is  his  especial  business  to  see  that  those 
things  which  are  essential  to  the  health  and  life  of  his 
offspring  are  wisely  employed.  The  child  may  be  igno- 
rant of  his  real  necessities,  or  he  may  be  wanting  in  the 
ability  or  the  disposition  to  make  a  judicious  improve- 
ment of  these  blessings.  The  superior  wisdom  of  the 
parent  must  provide  for  this  or  any  other  possible 
contingency  that  may  arise.     Nothing    short  of  this 


S8  THE  DIVINE 

would  be  deemed  a  full  discharge  of  the  duty  and 
obligation  which  binds  the  parent  to  provide  for  his 
own.  The  child  may  be  of  a  perverse  and  reckless 
disposition,  but  this  will  not  release  the  parent  from 
his  obligation.  His  duty  is  not  made  to  depend  upon 
the  disposition  and  character  of  the  child,  but  it 
necessarily  belongs  to  the  nature  of  that  relation  which 
neither  time  nor  circumstances  can  destroy. 

God  sustains  this  most  endearing  relation  to  all  his 
intelligent  creatures.  He  is  not  only  the  "  Father  of 
the  spirits  of  all  flesh,"  but  He  has  made  an  ample 
provision  for  all  the  spiritual  wants  of  His  great 
family.  Not  one  has  been  neglected.  There  are 
fountains  of  life  and  joy — there  are  well-springs  of 
hope  and  salvation  alike  for  every  child  of  God.  In 
the  fulness  of  His  love.  He  has  remembered  the  weak 
and  the  unworthy.  He  has  not  left  us  without  the 
strong-  evidence  that  He  is  kind  to  the  evil  and  the 
unthankful,  in  that  "He  maketh  His  sun  to  rise  on 
the  evil  and  on  the  good,  and  sendeth  rain  on  the 
just  and  the  unjust.  You  will  observe  that  the  be- 
stowment  of  these  blessings  is  never  made  to  depend 
upon  the  worthiness  of  those  who  receive  them. 
Besides,  it  is  worthy  of  remark,  that  in  the  end,  they 
always  accomplish  the  benevolent  design  of  the  Giver. 
Whatever  may  be  the  character  of  the  husbandman, 
one  thing  is  certain — the  dews  and  showers  never  fail 
to  moisten  and  fertilize  the  fields,  rendering  them 
beautiful  and  fruitful.  So  shall  it  be  with  the  spiritual 
blessings  which  God  in  His  mercy  will  shower  down 


PATERNITY.  89 

upon  His  disobedient  and  ungrateful  children.  As 
the  rain  that  cometh  down  from  heaven  will  not 
immediately  restore  the  burning  desert — as  a  single 
shower  will  not  cover  the  barren  waste  with  fruits 
and  flowers — so  the  Divine  word,  distilling  like  the 
dew,  or  descending  as  the  small  rain  and  the  refresh- 
ing showers,  may  not  at  once  restore  the  desert  of  the 
heart,  and  clothe  the  moral  wilderness  with  new  life 
and  beauty.  Yet  these  spiritual  blessings  are  not  be- 
stowed in  vain.  The  benevolent  purpose  of  God  will 
be  accomplished,  for  He  has  declared  by  the  mouth  of 
His  prophet,  that  "  As  the  rain  cometh  down  from 
heaven,  and  returneth  not  thither,  but  watereth  the 
earth,  and  maketh  it  bring  forth  and  bud,  that  it  may 
give  seed  to  the  sower,  and  bread  to  the  eater ;  so 
shall  my  word  be  that  goeth  forth  out  of  my  mouth  ; 
it  shall  not  return  unto  me  void,  but  it  shall  accom- 
plish that  which  I  please,  and  it  shall  prosper  in  the 
thing  whereunto  I  sent  it."^  Thus  we  have  the  plain, 
positive  assurance,  that  as  the  descending  rains  never 
fail  to  renovate  the  earth  and  make  it  fruitful,  so  the 
dews  and  showers  of  Divine  grace  will  renew  the 
heart.  Their  genial  influence  will  render  the  moral 
wild.erness  and  solitary  place  beautiful  as  the  bowers 
of  paradise.  The  virtues  and  graces  which  adorn  the 
heart  and  life,  will  spring  up  and  flourish  like  living 
plants  beside  the  still  waters,  bearing  the  fruits  of 
immortal  peace  and  joy.  Thus  we  see  that  our  hea- 
venly Father  not  only  bestows  His  blessings  on  all 

1.  Isa    Iv.  10,  11. 

9l 


90  THE  DIVINE 

His  children,  whether  obedient  or  disobedient  ;  but 
He  has  wisely  ordered  that  these  shall  be  the  messen- 
gers of  His  will,  to  rebuke  the  selfishness  of  the 
human  heart,  and  to  teach  the  earthly  parent  his  duty 
to  his  offspring. 

Again,  I  remark,  it  is  the  duty  of  the  parent  to 
love  his  child,  and  as  far  as  possible,  to  shield  him 
from  all  harm.  This  is  not  merely  a  governing  princi- 
ple of  human  nature.  The  love  of  offspring  is  not 
peculiar  to  man.  It  is  an  invariable  law  that  extends 
to,  and  exerts  its  power  over  the  whole  animal 
creation.  Even  the  vulture,  the  prowling  wolf,  and 
the  forest  king,  whose  awful  voice  carries  terror  to 
the  inhabitants  of  the  wilderness ;  these,  all  love 
their  own.  They  are  uniformly  obedient  to  the 
requirements  of  this  law.  When  danger  approaches, 
they  are  ever  ready  to  succor  their  young.  Not  one 
of  these  will  abandon  its  own.  They  are  faithful  to 
the  last,  and  will  die  in  defence  of  their  offspring. 
This  is  a  beautiful  characteristic  of  all  animated  nature, 
and  if  it  were  possible  for  man  to  be  so  devoid  of 
"  natural  affection"  as  to  disregard  this  law,  he  might 
learn  a  lesson  of  duty  from  savage  beasts. 

But  man  cannot  resist  this  common  impulse  of  his 
nature.  He  cannot  oppose  the  natural  operations  of 
this  universal  law.  Whether  in  savage  or  civilized 
society,  the  parent  is  not  insensible  to  the  eternal 
obligation  that  binds  him  to  love  and  protect  his 
offspring.  In  this  case  as  in  the  other,  the  duty  of 
the  parent  is  not  dependent  upon  any  fortuitous  ck"- 


?ATERNITY.  91 

cumstances  of  disposition  or  character  peculiar  to  the 
child..  The  obligation  is  forever  the  same,  and 
nothing  within  the  sphere  of  human  observation  and 
experience — no  disobedience  or  ingratitude  on  the  part 
of  the  child,  however  protracted  and  obstinate,  can 
ever  absolve  the  parent  from  its  claims. 

These  important  duties  and  obligations,  the  father 
is    bound   to    observe.       No    benevolent  parent  will 
neglect  or  forget  them.     The  child  may  be  disobedient 
and  unthankful ;  he  may  despise  the  counsels  of  his 
father,  and  turn  a  deaf  ear  to  the  earnest  entreaties  of 
maternal  affection.     He  may  wander  far  from  the  ways 
of  wisdom,  and  the  sweet  home  of  innocence  and  love. 
His  very  breath  may  cause  the  flowers    of   hope  to 
wither    and    die,    and    his  own  hand    rciejy  weave  a 
crown  of  thorns  for  his  best  friend  ;  yet,  all  this  will 
not  separate  him  from  the  parent's  love.     The  father 
will  watch  over  him  with  anxious  care,  and  amid  all 
his  wanderings  the  mother  will  cling  to  her  wayward 
boy.     Her  love  does  not  depend  upon  his  obedience. 
It  springs  spontaneously  from  the  heart — a  pure  flame 
which  the  waters  cannot  quench,  nor  the  floods  drown. 
Such  is  the  deep   and  undying   affection  of  a  good 
earthly    parent.     It  is  not  checked  by  the  follies  ot 
childhood,  or  the  ingratitude  and  alienation  of  after- 
life.    The  parent  never  waits  for  the  child.     His  love 
is  first  manifested,  and  it  is  the  last  to  cling    to  its 
object.     When  others  pass  by  with  cold  indifference, 
the  parent  will  pause  to  weep  over  the  woes  of  his 
offspring.     Others  may  speak  to  the  wanderer  in  tones 


92  THE  DIVINE 

of  threatening  and  violence ;  but  the  kind  father  and 
the  anxious  mother,  will  yet  breathe  in  his  ear  the 
mild  accents  of  sympathy  and  affection.  If  the  parent 
is  faithful  to  his  most  sacred  duties  and  obligations, 
he  will  never  cease  to  love  the  child,  and  to  treat  him 
with  tenderness  and  compassion.  When  the  prodi- 
gal would  return  to  his  father's  house,  he  was  not 
required  to  beg  for  mercy,  before  he  could  be  received 
into  favor.  The  parent  did  not  even  wait  the  return 
of  his  child  ;  "but  when  he  was  yet  a  great  way  off, 
the  father  saw  him,  and  had  compassion,  and  ran,  and 
fell  on  his  neck  and  kissed  him."  His  love  was 
unchanged,  and  he  forgot  the  errors  and  follies  of  his 
child.  The  son,  about  to  offer  his  humble  confession, 
is  interrupted.  The  parent  calls  for  the  best  robe, 
and  the  prodigal  is  received  with  the  sign  of  honor 
and  the  token  of  affection.  There  is  music  and 
gladness  in  the  father's  mansion,  and  all  remembrance 
of  the  past  ingratitude  of  his  child,  is  lost  in  the 
excess  of  his  present  joy.^ 

Thus  will  the  universal  Father  receive  all  His 
wandering  children.  Like  the  prodigal,  they  may 
tarry  long  in  a  strange  land^  feeding  on  the  husks  of 
sin  and  error,  yet  when  they  return  they  will  find  the 
Father's  love  unchanged.  When  far  away.  He  will 
have  compassion  on  them.  He  will  gladly  receive 
them,  and  their  sins  and  their  iniquities  will  He  re- 
member no  more.^ 

2.  Luke,  XV.  11—32.  3.  Heb.  viii.  12. 


PATERNITY.  93 

We  have  a  forcible  and  pathetic  illustration  of  our 
subject  in  the  history  of  David  and  his  rebellious  son. 
Absalom  headed  a  conspiracy  against  the  government 
of  Israel.  For  some  time,  he  had  employed  every 
means  in  his  power  to  seduce  the  people  from  their 
allegiance  to  his  father.  At  length,  under  pretence 
of  paying  a  vow,  he  obtained  leave  of  the  king  to  go 
to  Hebron.  He  then  sent  out  his  emissaries  in  order 
to  prepare  the  people  for  a  general  revolt.  Absalom 
was  proclaimed  king  at  Hebron,  and  thousands  flocked 
to  his  standard.  David  and  his  friends  were  obliged 
to  seek  safety  in  flight.  He,  however,  succeeded  in 
raising  an  army  of  several  thousand  men,  and  appoint- 
ing the  proper  officers,  sent  them  to  subdue  the  rebels. 
But  here  the  father's  love  for  his  reckless  child  was 
impressively  displayed  in  his  charge  to  those  who 
were  intrusted  with  the  expedition — "  Deal  gently 
for  my  sake,  with  the  young  man,  even  with  Absalo'tn.'''"^ 
His  affectionate  solicitude  for  the  safety  of  his  son 
rose  superior  to  every  other  feeling.  The  king  was 
still  the  father.  Notwithstanding  the  base  ingratitude 
and  extreme  degeneracy  of  that  wayward  youth,  the 
parent  could  not  give  him  up.  With  mingled  emo- 
tions of  tenderness  and  apprehension,  he  waited  for 
intelligence  from  the  camp  of  Israel.  When  the 
messengers  arrived,  he  did  not  ask  if  the  rebels  were 
conquered  and  destroyed.  His  anxious  inquiry  was 
not  for  the  security  of  his  throne  and  the  safety  of  his 

4.  II  Sam.  xviii.  5. 


94  THE  DIVINE 

kingdom.  The  all-important  question  with  him  did 
not  relate  to  the  possession  of  the  crown  and  the 
sceptre.  These  were  all  forgotten  in  his  anxiety  for 
his  child  : — "  Is  the  young  man  Absalom  safeV^  And 
when  the  king  heard  the  tidings  of  his  fate,  he  was 
greatly  moved  and  went  to  his  chamber  to  weep. 
The  victory  of  that  day  was  turned  into  mourning, 
and  as  David  retired  the  people  heard  the  voice  of  his 
pathetic  lamentation,  as  he  exclaimed  in  the  bitterness 
of  his  soul,  "  My  son  Absalom  !  O  my  son,  my  son 
Absalom  !  O  that  I  had  died  for  thee,  O  Absalom,  my 
son,  my  son  !"^  The  parent  could  not  resist  the  deep 
impulse  of  his  nature.  The  father  was  true  to  the 
law  written  in  his  heart.  He  loved  his  child  with  a 
pure  and  unalterable  affection,  superior  to  all  feelings 
of  resentment,  and  which  no  excess  of  wickedness 
could  diminish  or  destroy.  Thus  earthly  parents  love 
their  offspring.  The  flame  is  not  extinguished  when 
sin  and  remorse,  like  a  flood  of  dark  waters,  deluge 
the  soul.  Friends  may  prove  faithless,  but  the  parent's 
love  burns  with  a  steady  light  amid  the  darkness  of 
adversity,  and  the  scorn  and  bitterness  of  the  world. 
Shame  and  infamy,  like  a  mantle,  may  cover  the 
child ;  but  the  light  of  a  parent's  love  will  shine  on 
his  pathway, 

"  with  a  lustre  unchan'ging'  and  bright, 

Like  a  radient  star  on  the  brow  of  night." 

Now  if  the  love  of  an  earthly  parent  is   thus  deep 
and  lasting,  what  may  we  not  expect  from  Him  who 

5.   II  Sam.  xviii.  32,  33. 


PATERNITY.  95 

is  the  Fountain  of  all  love,  and  the  Father  of  the 
spirits  of  all  flesh  ? 

But  it  may  be  said   that    the  love    of  an  earthly 
parent  is  unlike  that  of  our  heavenly  Father.     I  am 
aware  that  there  is  this  important  difference.     One  is 
but  a  feeble  emanation   from  the   other — it  is  only  a 
drop  compared  to  the  boundless  deep  !     The  difference 
then  relates  to  the  degree  in  which  this  love   exists, 
and  the  peculiar  manner  in  which  it  is  exemplified, 
and  not  to  the  nature  of  the  principle  itself.     In  this 
respect  there  is  no  diversity.     If  the   love  and  com- 
passion   of   God  were  £»ltogether   unlike  that  of   an 
earthly  parent,  the  appellation  of  Father  as  applied 
to  Him,  would   be  a  means  of  deception,   as  it  would 
convey  to  our  minds  no   correct  idea  of  His  relation 
and  disposition  to  man.     But  the  loving  kindness  and 
compassion  of  God.    and  that  which  earthly  parents 
cherish  for  their  children  are  not  dissimilar  in  nature. 
So  for,  we  are  authorized   to  conclude,  there  is   no 
essential  difference.     "  As  a  father  pitieth  his  child- 
ren, so  the  Lord  pitieth  them  that  fear  Him."^     But 
the  love  of  our  heavenly  Father  for  His  children  must 
be  as  far  superior   in  degree,   to  all  which   earthly 
parents  have  ever  manifested  for  their  offspring,  as 
His  nature  is  more  perfect  and  glorious.     We  are  not, 
therefore,  in  danger  of  forming  two  high  an  estimate 
of  the  Divine  love.     This  is  not  possible.     Our  finite 
powers    can   never    grasp  the    fulness  of  that   Love 

6.  Psalms  ciii.  13. 


96  THE  DIVINE 

which  is  above  all.  "Who  among  you  is  able  to  com- 
prehend the  breadth,  and  length,  and  depth,  and 
height,  of  that  which  passeth  knowledge  ? 

"  Its  highest  point  what  eye  can  find, 
Or  to  its  lowest  depths  descend  ?" 

Then  when  we  speak  of  the  love  of  our  heavenly 
Father  for  His  children,  we  may  place  the  standard  as 
high  as  it  is  possible  for  men  or  angels  to  conceive,  and 
still  it  will  be  infinitely  short  of  the  Divine  reality. 

But  man  is  imperfect.  As  he  is  liable  to  a  change 
of  disposition  and  purpose,  his  love  may  grow  cold. 
It  is  perhaps  possible  for  an  earthly  father  to  forsake 
his  child.  He  may  cease  to  regard  him  with  parental 
affection.  The  mother  may  cast  him  off,  and  leave 
him  to  perish.  But  the  loving  kindness  of  our  hea- 
venly  Father  is  ever  the  same.  He  will  not  suffer  His 
faithfulness  to  fail.  Let  us  trust  in  Him,  and  if  we 
are  denied  an  earthly  parent's  fostering  care,  we  may 
still  say  in  the  confident  language  of  the  Psalmist — 
"  "When  my  father  and  my  mother  forsake  me,  then 
the  Lord  will  take  me  up.'" 

As  our  heavenly  Father  is  unchangeable,  He  will 
never  cease  to  regard  all  His  children  with  a  perfect 
love.  If  there  is  one  poor  erring  child  of  humanity 
who  is  forgotten  and  forsaken  by  all  the  world,  we 
may  be  consoled  by  the  reflection  that  God  in  His 
mercy  will  remember  him.  He  will  take  the  sufferer 
up  and  bless  him  in  the  fulness  of  His  love. 

7.  Psalms  xxvii.  10. 


PATERNITY.  97 

God  ever  deals  with  man  as  His  child.  In  His 
punishments,  this  relation  is  recognized,  and  His 
language  is,  "  My  son,  despise  not  thou  the  chastening 
of  the  Lord,  nor  faint  when  thou  art  rehuked  of  Him. 
For  whom  the  Lord  loveth  He  chasteneth,  and 
scourgeth  every  son  whom  He  receiveth.  If  ye 
endure  chastening,  God  dealeth  with  you  as  with 
sons  ;  for  what  son  is  he  whom  the  father  chasteneth 
not  ?  ....  We  have  had  fathers  of  our  flesh  which 
corrected  us,  and  we  gave  them  reverence  ;  shall  we 
not  much  rather  be  in  subjection  to  the  Father  of 
spirits  and  live  ?  For  they  verily,  for  a  few  days, 
chastened  us  after  their  own  pleasure  ;  but  He  for  our 
profit,  that  we  might  be  partakers  of  His  holiness."^ 

It  is  thus  that  God  in  wisdom  is  pleased  to  cor- 
rect His  childen.  His  chastisements  are  all  tem- 
pered by  His  love.  I  am  aware  that  this  is  opposed 
to  the  common  idea  of  punishment.  Indeed,  no 
partial  system  of  salvation  can  be  made  to  harmonize 
with  the  paternal  character  and  government  of  God. 
Will  you  call  Him  by  that  endearing  name  ?  Can 
you  love  Him  as  your  Father,  while  you  cherish  the 
horrid  suspicion  that  He  will  be  the  endless  and 
merciless  tormentor  of  His  own  offspring  ?  I  fear 
you  cannot.  Consider  the  nature  of  the  paternal 
relation,  and  in  view  of  the  great  love  of  God  for  the 
world,  will  you  not  trust  Him  for  all  that  is  to  come? 
There  is  one  Father  of  all — He  loves  all  His  children 
with  a  perfect  love.     He  can  never  cease  to  love  no 

8.  Heb.  xii.  5—7,  9,  10. 

10 


98  THE  DIVINE    PATERNITY. 

more  than  He  can  cease  to  exist.  How,  then,  can 
a  single  member  of  His  great  family  be  lost  forever? 
Suppose  that  one  poor  erring  child  should  find  his  way 
down  to  the  burning  pit :  can  you  believe  that  our 
heavenly  Father  would  leave  him  to  perish  forever  ? 
Can  an  earthly  parent  witness  the  death  of  his  child 
and  feel  no  thrill  of  anguish  ?  Can  the  fond  mother 
resist  the  cries  of  her  helpless  offspring  ?  Oh,  no  ! 
she  would  rush  into  the  scorching  flames.  You  may 
talk  to  her  of  heaven  and  all  its  glory,  but  what  are 
these  to  a  childless  mother  ?  If  her  loved  one  must 
go  down  to  the  pit,  she  would  rather  make  her  bed  in 
hell,  and  pillow  the  lost  spirit  on  her  agonized  bosom ! 
David  would  leave  a  crown  of  immortal  glory  to 
suffer  for  his  wayward  boy,  or  heaven  would  be  filled 
with  the  voice  of  his  lamentation.  Much  more,  then, 
will  our  heavenly  Father,  preserve  His  children. 
When  the  prodigal  is  afar  off  He  will  have  compas- 
sion on  him.  If  he  be  fallen,  the  Father  will  put 
forth  the  strength  of  His  Almighty  arm,  and  lift  him 
up  again.  He  will  clothe  him  with  the  best  robe, 
and  receive  him  into  everlasting  mansions. 


DISCOURSE   VII. 


THE    MISSION  or  CHRIST. 


"  His  rest  shall  be  glorious." — Isaiah  XI.  10. 

The  Prophet  is  describing  the  reign  of  the  Messiah  ; 
and  by  an  assemblage  of  the  most  beautiful  images, 
he  represents  the  extent  of  His  dominion,  and  the 
great  peace,  and  happiness,  and  glory  of  His  king- 
dom. To  illustrate  the  various  characteristics  and 
offices  of  the  Messiah,  figures  are  drawn  from  every 
department  of  Nature — from  the  arts  and  sciences, 
and  the  forms  and  customs  of  societ3^  In  the  imme- 
diate connection,  he  is  represented  by  a  striking  and 
appropriate  figure,  vv^hich  it  may  be  interesting  to 
notice.  "And  in  that  day  there  shall  be  a  root  of 
Jesse,  which  shall  stand  for  an  ensign  of  the  people  ; 
to  it  shall  the  Gentiles  seek  ;  and  his  rest  shall  be 
glorious."  The  figure  in  this  case  is  drawn  from 
military  life,  nor  is  it  less  appropriate  and  instructive. 
Ensigns  are  trophies  of  victory,  monuments  or  warlike 
banners.  When  the  ancient  generals,  or  chiefs  of  the 
tribes,  desired  the  people  to  assemble  for  war,  to 
celebrate  a  victory,  or  for  any  other  important  purpose, 
an  ensign  was  raised  on  some  lofty  eminence,  where 


100  THE  MISSION 

it  could  be  seen  at  a  great  distance.  The  people 
seeing  this  from  afar,  came  from  all  directions  and 
gathered  around  the  standard.  You  see  the  propriety 
of  this  figure  in  its  application  to  the  Messiah.  The 
true  meaning  of  the  passage  evidently  is,  that  through 
the  diffusion  of  his  truth,  and  the  glory  of  his  exam- 
ple and  character,  he  will  become  a  visible  Ensign 
to  all  who  are  afar  off;  to  which  not  only  the  Jews, 
but  the  whole  Gentile  world — all  nations,  kindreds 
and  tongues — will  finally  gather,  to  celebrate  the 
triumphs  of  his  grace.  Jesus,  in  allusion  to  the 
figure  of  the  ensign  by  which  he  is  represented,  and 
at  the  same  time  referring  to  the  manner  of  his  death, 
and  the  universal  gathering  of  his  people,  confirms 
the  point  in  question  by  his  own  positive  declaration: 
"  And  I,  if  I  be  lifted  up  from  the  earth,  will  draw  all 
men  unto  me.'"  Christ,  the  great  spiritual  Ensign, 
has  been  lifted  up,  literally,  at  his  crucifixion,  and  in 
an  eminent  and  spiritual  sense,  by  the  proclamation 
of  his  Gospel.  He  will,  therefore,  draw  all  men  unto 
himself.  Every  soul  shall  enlist  in  his  service,  and 
the  whole  rational  creation,  rejoicing  in  his  presence, 
shall  celebrate  the  victory  of  his  cross.  Unto  him 
shall  the  gathering  of  the  people  be,  "  and  his  rest 
shall  be  glorious." 

Having  explained  the  use  of  the  figure,  I  trust  in 
such  a  manner  as  to  afford  some  idea  of  its  sacred 
significance,  Ave  will  next  proceed  in  a  more  particular 

1.  John  xii.  32. 


OF  CHRIST.  101 

manner,  to  dispose  of  the  several  points  involved  in 

our  present  discussion,  viz  : — The  Nature^  Object  and 

End,  of  the  Saviour's  mission. 

All  will  agree  that  the  mission  of  Christ  had  its 

origin  in  the  Divine  goodness,  and  that  it  presents  to 

the  world  a  beautiful  illustration  of  love  and  wisdom. 

If  I  may  receive  this  as  an  evidence  of  the   Divine 

mercy,    then  as  all   His  attributes    are    infinite    and 

unchangeable   as   His   own  being,   I   may  rationally 

conclude  that  nothing  can  ever  restrict  the  exercise 

of  this  essential  attribute  of  His  nature.     The  mercy 

manifested  in  the  Gospel  must  be    everlasting  ;  and 

hence  neither  time,  circumstances  nor  events  can  ever 

place  a  single  creature  of  God  beyond  its  redeeming 

power.     Many  suppose  that  the    strongest   proofs  of 

the  impartial  love  of  God  for  all  His  creatures,  is  the 

mission    of    Christ.     If    the    opinion   be  founded    in 

truth,  I  claim  this  as  the  sure  evidence  that  He  will 

never  cease  to  regard  all  mankind  with  the  same  love 

which  was  manifested  in  the  gift  of  His  Son.     If,  in 

the  mission  of  Christ,  we  have  an  evidence  that  God 

is  infinitely  good,  then  it  must   of   necessity   secure 

the  greatest   blessing  to  the  greatest  number — even 

the    salvation    and    highest    happiness    of   all.     We 

conclude,    therefore,  that    the  mercy  of  God,  which 

endureth  forever,  and    His  love,  which  is  impartial, 

are    eminently  displayed    in    the  mission  of   Christ, 

and  that    these    sufficiently  indicate    its    nature   and 

character. 

lOj 


102  THE  MISSION 

We  may  now  direct  our  attention  to  the  second 
point  of  inquiry.  What  was  the  great  object  of  the 
Messiah's  mission  ?  We  might  here  introduce  a  great 
number  of  texts  from  the  New  Testament  writers,  any 
one  of  which  would  afford  a  sufficient  answer  to  this 
question  ;  but  we  prefer  the  simple  declaration  of  the 
Master  himself,  as  it  comprehends  the  whole  truth, 
and  may  be  understood  by  every  capacity  : — "  For 
the  Son  of  Man  is  come  to  seek  and  save  that  which  was 
lost:'' 

To  indicate  the  alienation  of  man  the  Scriptures 
represent  him  as  out  of  the  way — as  lost  and  wander- 
ing blindly  on,  while  destruction  is  before  him.  "All 
we  like  sheep  have  gone  astray ;  we  have  turned 
every  one  to  his  own  way."^  According  to  the 
Prophet,  "  the  flock  was  scattered  upon  all  the  face 
of  the  earth,  and  none  did  search  or  seek  after  them."* 
Such  was  the  condition  of  man — a  benighted  wanderer 
in  a  wilderness,  toiling  along  a  dark  and  rugged  way, 
beset  with  snares  and  pitfalls,  where  doubts  and  fears 
arise  like  grim  spectres  in  a  world  of  gloom  and  a 
land  of  shadows.  He  was  as  a  child  far  away  from 
the  mansion  of  his  father  and  the  joys  of  his  home. 
In  this  unhappy  situation,  he  needed  some  one  to  lead 
him  out  from  the  barren  wilderness  into  the  green 
pastures  and  the  flowery  fields,  where  he  might  find 
immortal  fruits  and  the  sweet  waters  of  life  and 
salvation.     Christ  came  to  seek   after   and  to   watch 

2..  Luke  xix.  10.  3.  Lsuiah  liii.  G.  4.  Ezekiel  xxxiv.  6, 


"  OF  CHRIST.  103 

over  him — to  guide  the  lost  wanderer  into  a  region 
of  light  and  a  world  of  beauty — to  lead  the  child  of 
disobedience  back  to  the  pleasures  of  his  home  and 
the  smiles  of  his  Father. 

"We  have  the  object  of  Christ's  mission  so  clearly 
defined  in  his  own  words,  that  no  one  can  possibly 
misapprehend  the  subject.  Many  of  the  parables  of 
the  great  Teacher  are  beautiful  and  forcible  illustra- 
tions of  our  idea.  The  Gospel  is  compared  to  "  leaven 
which  a  woman  hid  in  three  measures  of  meal,  till  the 
whole  was  leavened."^  As  leaven  operates  on  the 
mass  in  which  it  is  concealed,  imparting  to  the  whole 
its  own  properties,  so  it  is  the  design  and  tendency  of 
the  Gospel,  to  conform  the  human  mind  and  heart  to 
itself.  You  will  observe  that,  in  the  parable,  the 
leaven  was  concealed  in  the  mass  till  the  whole  was 
leavened.  In  like  manner,  the  Gospel  of  Jesus 
Christ  will  extend  its  influence  farther  and  wider, 
until  all  hearts  shall  feel  its  power,  and  be  transformed 
into  its  own  moral  likeness.  This  is  the  great  reality 
— the  universal  truth  so  clearly  taught  in  the  language 
of  the  parable.  The  expression,  "  till  the  whole  was 
leavened,"  is  fatal  to  any  partial  interpretation. 

In  the  parable  of  the  lost  piece  of  silver,^  we  have 
another  evidence  of  the  great  truth  to  be  developed 
in  the  final  result.  In  this  parable,  the  woman  is 
represented  as  seeking  diligently  till  she  finds  the  lost 
piece,  and  then  she  calls  her  friends  together  to  rejoicj 

5.  Matlli.  xiii.  33.  6.  Luke  xv.  3,  9,. 


104  THE  MISSION  ^ 

with  her.  The  solicitude  of  the  woman  on  account 
of  the  lost  piece  of  silver,  is  intended  to  indicate  the 
deep  interest  of  the  Saviour  in  his  appropriate  work. 
As  she  did  not  relinquish  the  search  until  she  had  found 
the  lost  piece,  we  are  authorized  to  conclude  that  Christ 
will  only  rest  from  his  lahors,  when  his  purpose  is 
accomplished — when  the  lost  is  found,  and  all  have 
received  the  benefit  of  his  mission. 

We  have  a  further  illustration  of  this  truth  in  the 
parable  of  the  lost  sheep.  "  What  man  of  you, 
having  a  hundred  sheep,  if  he  lose  one  of  them,  doth 
not  leave  the  ninety  and  nine  in  the  wilderness,  and 
go  after  that  which  is  lost,  until  he  find  it  ?  And 
when  he  hath  found  it,  he  layeth  it  on  his  shoulders, 
rejoicing ;  and  when  he  cometh  home,  he  calleth  to- 
gether his  friends  and  neighbors,  saying  unto  them, 
rejoice  with  me  ;  for  I  have  found  my  sheep  which 
was  lost.  I  say  unto  you,  that  likewise  joy  shall  be 
in  heaven  over  one  sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons  which  need  no 
repentance.""'  Christ  here  represents  the  manner  in 
which  he  will  seek  after  the  wandering  children  of 
earth  and  bring  them  back  to  the  fold  of  righteousness. 
Because  some  men  have  wandered  far  away,  it  does 
not  thence  follow  that  Christ  will  leave  them  to 
destruction.  Surely  we  have  a  very  different  view  in 
this  most  instructive  lesson.  The  man  in  the  parable 
did  not  give  up  in  despair  and  relinquish  his  appro- 

7.  Luke  XV.  4—7. 


OF  CHRIST.  105 

priate  work,  because  the  lost  one  had  strayed  so  far 
from  the  fold.  But  his  conduct,  which  beautifully 
illustrates  the  certainty  that  Christ  will  restore  the 
lost  wanderer,  is  clearly  indicated  by  the  expressive 
language  of  the  parable  :  "  And  when  he  hath  found 
it,  he  layeth  it  on  his  shoulders  rejoicing."  Now 
"  all  we  like  sheep  have  gone  astray."^  Christ  is  the 
good  Shepherd.  "  But  when  he  saw  the  multitudes, 
he  was  moved  with  compassion  ....  because  they 
fainted  and  were  scattered  abroad,  as  sheep  having  no 
shepherd."^  It  is  the  appropriate  business  of  the 
good  shepherd  to  find  the  lost  ones  and  gather  all  into 
one  fold.  He  will  leave  no  one  to  perish,  an  outcast 
forever.  The  Lord  is  our  shepherd,  and  we  have  the 
word  of  the  prophet  that  He  will  bring  the  wanderers 
home.  "  As  the  shepherd  seeketh  out  his  flock  in 
the  day  that  he  is  among  his  sheep  that  are  scattered  ; 
so  will  I  seek  out  my  sheep,  and  will  deliver  them  out 
of  all  places  where  they  have  been  scattered  in  the 
cloudy  and  dark  day.  .  .  .1  will  seek  that  which  was 
lost,  and  bring  again  that  which  was  driven  away,, 
and  will  bind  up  that  which  was  broken,  and  will 
strengfthen  that  which  was  sick."'° 

Christ  describes  the  character  of  an  unfaithful 
shepherd  : — "  He  that  is  a  hireling.  .  .whose  own  the 
sheep  are  not,  seeth  the  wolf  coming  and  leaveth 
the  sheep  and  fleeth,  and  the  wolf  catcheth  them  and' 
scattereth  the    sheep.      The   hireling  fleeth  because 

8.  Isa.  liii.  6.  9.  Matt.  ix.  36.  10.  Ezek.  xxxiv.  12—16, 


106  THE  MISSION 

he  is  a  hireling,  and  careth  not  for  the  sheep.'"* 
Now  Christ,  the  good  Shepherd,  has  heen  en- 
trusted with  the  care  of  a  great  flock — the  human 
family.  But  we  hear  that  there  is  a  being  infinitely 
more  terrible  than  the  wolf,  who  designs  to  scatter 
this  flock,  and  devour  all  who  are  driven  from  the 
fold.  But  will  the  Shepherd  sufl^er  this  ?  Will  he 
flee  when  danger  approaches,  and  leave  his  flock  to 
destruction  ?  Will  this  infernal  wolf  put  the  great 
Shepherd  to  flight  ?  Is  he  to  scatter  the  sheep  fore- 
ver, or  drag  them  away  to  his  gloomy  cavern  ?  Do 
you  believe  that  Christ  will  thus  leave  a  single 
member  of  his  flock  to  perish  ?  Then  you  forever 
deny  to  him  the  character  he  has  assumed  of  the 
Good  Shepherd,  which  "  giveth  his  life  for  the 
sheep  ;"^^  and  you  ascribe  to  him  the  treacherous  and 
dastardly  character  of  the  hireling,  who  "  careth  not 
for  the  sheep.^' 

But  it  maybe  said  that  Christ  has  faithfully  warned 
the  members  of  his  flock — that  he  has  pointed  out 
their  danger,  and  kindly  invited  them  to  return,  and 
that,  having  performed  his  part,  he  may  properly  leave 
them  to  destruction.  This  is  a  great  mistake.  The 
man  in  the  parable  did  not  stand  at  a  distance  and 
repeatedly  call  the  sheep,  and  then,  because  it  had 
not  the  ability  or  the  inclination  to  return,  leave  it  to 
the  merciless  wolf.  This  would  be  acting  the  part  of 
the  hireling.     But  "  he  layeth  it    on   his    shoulders 

11.  John  X.  12,  13.  12.  John  x.  11. 


OF  CHRIST.  107 

rejoicing,"  and  on  his  return,  he  calls  others  to  rejoice 
with  him,  that  the  lost  one  is  found  and  saved. 

Some  one  may  be  inclined  to  the  opinion  that 
sinners  do  not  properly  belong  to  Christ's  flock.  But 
it  is  worthy  of  remark,  that  the  piece  of  silver  and 
the  sheep  were  no  less  valuable  because  they  were 
lost ;  nor  w^ere  they  any  less  the  property  of  their 
respective  owners.  So  man  is  no  less  precious  in  the 
sight  of  Heaven  because  he  is  a  sinner ;  nor  does  he 
cease  to  belong  to  Him  who  hath  the  heathen  for  his 
inheritance  and  the  uttermost  parts  of  the  earth  for  a 
possession. 

Besides,  Christ  says,  "  I  am  the  good  Shepherd  ; 
the  good  shepherd  giveth  his  life  for  the  sheep." 
Now  for  whom  did  Christ  die  ?  Why,  for  the  world 
— for  every  man — for  sinners.  Then  sinners  are  his 
sheep.  They  are  the  scattered  members  of  his  flock, 
which  he  has  come  to  seek  and  to  save.  He  has 
promised  to  gather  them  into  his  fold  : — "  Them  also 
I  must  brings  and  they  shall  hear  my  voice  ;  and  there 
shall  he  one  fold  and  one  Shepherd.'"* 

Now,  imagine  a  human  being  as  deeply  wretched 
as  it  is  possible  to  conceive — shut  out  the  last  ray  of 
Divine  light  from  his  mind  ;  place  him  where  you 
will — here  or  hereafter — in  this  world  or  in  any  other 
— cover  his  body  with  irons,  and  shackle  all  the  facul- 
ties of  the  soul ;  cast  him  into  a  deep  pit — if  you 
please,  into  hell — and  what  then  ?     Oh,  say  you,  he 

13.  John  X.  15. 


1^8  THE  MISSION 

is  lost  forever  !  Nay.  "  The  Son  of  Man  is  come 
to  seek  and  to  save  that  v^'hich  was  lost."  We  are 
authorized  to  say,  that  Christ  is  in  pursuit  of  that 
man,  and  unless  he  finds  him  and  lifts  him  from  the 
horrible  pit,  his  work  is  unfinished  forever.  Let  the 
Good  Shepherd  speak:  "What  man  shall  there  be 
among  you  that  shall  have  one  sheep,  and  if  it  fall 
into  a  pit  ....  will  he  not  lay  hold  on  it  and  lift  it 
out  ?  How  much  more  then  is  a  man  better  than  a 
sheep  ?"'^  Now  Christ  would  teach  us  this  lesson. 
If  we  have  so  much  compassion,  and  if  a  stray  sheep 
is  so  valuable  that  we  seek  after  it  and  lift  it  out  of 
the  pit,  then  much  more  will  the  Good  Shepherd  who 
giveth  his  life  for  the  sheep,  deliver  his  own  in  the 
day  of  his  power." 

O  what  love  !  what  unexampled  compassion  and 
tenderness  has  he  not  manifested  for  the  erring  chil- 
dren of  men  !  All  we  like  sheep  have  gone  astray  ; 
we  have  turned  every  one  to  his  own  way.  In  the 
language  of  the  prophet, — "  The  flock  was  scattered 
upon  all  the  face  of  the  earth,  and  none  did  search  or 
seek  after  them."  It  was  then  that  the  Good  Shep- 
lierd  came  in  the  fulness  of  his  love,  to  gather  the 
wanderers  to  his  fold.  He  will  not  fail  in  this  work. 
It  shall  prosper  in  his  hand.  He  "  will  seek  that 
which  was  lost,  and  bring  again  that  which  was 
driven  away,  and  will  bind  up  that  which  was 
broken,  and  will  strengthen  that  which  was  sick." 
He  shall   gather  the  lambs  with  his  arm,  and  carry 

14.  Matthew  xii.    11,  12. 


OF  CHRIST.  109 

them  in  his  hosom.  He  is  our  Shepherd — we  shall 
not  want.  He  will  lead  his  flock  into  green  pastures 
and  beside  the  still  waters. 

If  Christ  was  competent  to  define  the  object  of 
his  own  mission — if  he  understood  the  nature  of 
his  work — if  his  parables  were  suitable  illustrations 
of  the  subject — then  we  have  not  reasoned  falsely 
nor  in  vain.  If  he  came  to  seek  and  to  save  that 
which  was  lost,  and  all  were  in  this  condition,  then 
his  work  will  not  be  finished  until  the  last  wander- 
ing child  of  humanity  is  redeemed  from  his  sins, 
reconciled  to  God,  and  brought  home  to  heaven. 
Christ  can  never  rest  until  his  work  is  accomplished. 
If  there  is  even  one  gone,  he  will  leave  all  else,  and 
like  the  man  in  the  parable,  "  go  after  that  which 
is  lost  until  he  find  it.^^  If  he  is  not  found,  Christ 
will  seek  forever.  He  will  explore  all  earth  and  the 
dungeons  of  endless  night,  in  pursuit  of  the  wanderer, 
and  if  he  is  not  found  at  last,  then  Christ  will  never 
rest. 

Men  may  cavil  forever  if  they  will,  but  it  is  impos- 
sible to  resist  this  conclusion.  We  all  doubtless  agree 
in  our  views  of  the  Divine  purpose  in  the  mission  of 
Christ — that  the  object  was  to  restore  that  which  was 
lost — to  save  the  world.  If  you  admit  this,  and  yet 
deny  that  all  will  be  saved,  you  have  no  faith  in  God 
— you  have  no  confidence  in  His  ability  to  accomplish 
His  purpose — you  restrict  His  power — you  limit  His 
redeeming  grace,  and  His  all-conquering  truth  and 
love — you  set  bounds  to  His  dominions — you  have  not 

11 


1  10  THE  MISSION 

put  on  Christ — you  have  no  hope  that  he  will  finish 
his  work — you  deny  the  efficacy  of  all  the  means  and 
instruments  which  God  has  employed — and  what  is 
your  religion  ?  What,  but  infidelity  baptized,  lurking 
beneath  the  livery  of  heaven,  and  wearing  the  Gospel 
as  a  mask  ?  Will  you  profess  to  be  a  Christian,  and 
3'et  harbor  the  suspicion  that  the  Messiah  will  yield 
his  inheritance  to  the  prince  of  darkness  ?  Will  you 
have  the  irreverence  to  suppose  that  the  weakness  of 
humanity  w^ill  defeat  the  purpose  of  God,  and  baffle 
the  mJght  of  the  Redeemer  ?  Did  he  enter  upon  his 
work  without  counting  the  cost,  and  will  he  fail  at 
last  ?  If  so,  he  is  like  the  man  who  began  to  build, 
and  was  not  able  to  finish.  You  make  him  obnoxious 
to  his  own  reproofs.  I  grant  that  if  man  were 
engaged  in  this  work,  it  would  fail.  When  he  goes 
forth  to  battle  with  his  fellow-man — when  Greek  meets 
Greek  in  the  tug  of  war,  there  may  be  much  of  doubt 
and  uncertainty  hanging  over  the  issue  of  the  contest. 
But  when  Truth  and  Error  meet  and  mingle  in  the 
conflict — when  light  pours  a  flood  of  glory  upon  the 
darkness — when  the  Power  of  the  immortal  God  lays 
hold  of  the  wickedness  and  weakness  of  man,  it  will 
not  admit  of  a  doubt  on  which  side  the  victory  will 
be  declared. 

Let  the  doubting  Christian,  who  has  no  faith  in  the 
ultimate  triumph  of  the  Redeemer,  think  of  these 
things,  and  remember  that  the  integrity  of  heaven  is 
pledged  for  the  salvation  of  the  world.  God  will 
have  all  men  to  be  saved — He  will  do  all  His  pleasure 


OF  CHRIST.  Ill 

— Christ   will   finish   his  work  in  righteousness   and 
his  rest  shall  be  glorious. 

But  you  will  observe  that  this  glorious  rest  is  to  be 
realized  only  lohen  the  wo^k  is  accomplished.  It  is 
true  an  individual  may  rest  from  his  labors  before 
they  are  finished.  The  unfaithful  shepherd — the 
hireling — whose  duty  it  is  to  watch  over  and  protect 
the  sheep,  may  leave  them  to  be  destroyed.  He  may 
rest  even  while  the  flock  is  scattered  abroad  upon  the 
mountains,  or  is  devoured  by  the  ravenous  wolf.  His 
rest  is  not  glorious.  The  husbandman  may  neglect 
to  gather  in  his  harvest — he  may  leave  the  golden 
grain  to  be  covered  by  the  drifting  snows,  or  driven 
away  by  the  winter's  blast.  He  may  seek  and  find 
repose,  but  it  is  not  a  glorious  rest.  The  fallen 
warrior  may  rest  upon  his  hacked  helmet  and  splin- 
tered spear,  when  at  last  he  is  conquered  and  subdued; 
but  it  is  the  inglorious  rest  of  wounded  pride  and 
disappointed  ambition.  The  king,  too,  may  rest 
when  he  has  lost  his  subjects — when  the  throne  has 
crumbled  from  beneath  him — when  the  sceptre  is 
wrested  from  his  grasp — when  the  diadem  is  torn  from 
his  brow,  and  he  is  made  to  bite  the  dust  in  the 
agony  of  his  grief — even  then  he  may  rest  from  the 
care  of  the  empire  and  the  conflict  of  the  world.  But 
there  is  no  glory  for  him  ;  his  rest  may  cover  him  with 
a  mantle  of  shame  and  reproach,  and  consign  his  name 
to  everlasting  infamy.  But  the  rest  which  remains  for 
the  Redeemer  of  the  world  will  be  glorious.  He  will 
restore  the  wanderer — he  will  offither  in  the  harvest  of 


112 


THE  MISSION 


the  world,  that  nothing  be  lost — he  will  conquer  his 
enemies — not,  indeed,  by  the  might  of  his  arm,  but 
by  the  power  of  his  love.  It  will  be  the  subjection  of 
reconciliation.  "  It  pleased  the  Father  that  in  him 
should  all  fulness  dwell ;  and  having  made  peace 
through  the  blood  of  his  cross,  by  him  to  reconcile  all 
things  unto  himself— hj  him  I  say,  whether  they  be 
things  in  earth  or  things  in  heaven.""^'^ 

Neither  the  powers  of  the  world,  the  spirits  of  the 
air,  nor  the  demons  of  darkness,  shall  be  able  to  arrest 
his  progress,  or  fix  a  limit  to  his  achievements,  He 
will  subdue  all  opposing  powers  and  influences  to  the 
universal  diffusion  of  his  truth,  and  his  throne  shall 
be  established  forever.  "  He  shall  see  of  the  travail 
of  his  soul  and  be  satisfied  ;""^  and  as  his  work  will 
be  finished  in  righteousness,  so  his  rest  shall  he  glori- 
ous. 

Thus  Christ  is  presented  in  the  gospel.  Look 
then,  to  the  spiritual  Ensign  that  is  reared  upon  the 
lofty  eminence  of  Zion.  Blessed  be  God,  we  are  not 
required  by  our  faith  to  gather  around  that  standard, 
to  mourn  over  Him  who  is  the  Captain  of  our  salvation. 
It  is  not  the  Ensign  of  a  fallen  chief,  who  would 
summon  his  few  remaining  friends  to  bind  up  his 
v/ounds  and  bear  him  from  the  seat  of  dishonor. 
Nay.  It  is  to  us  the  sign  of  the  Conquerer  and  the 
signal  of  his  triumph  ;  and  around  that  Ensign  all 
nations,  families,  kindreds  and  tongues  shall  gather 
at  last  to  celebrate  the  victory  of  his  Cross  and  the 

15.  Col.  i.  19,  20.  16.  Isa.  liii.  11. 


OF  CHRIST. 


113 


glory  of  his  name.  "  The  ransomed  of  the  Lord 
shall  return  and  come  to  Zion  with  songs  and  ever- 
lasting joy  upon  their  heads  ....  and  sorrow  and 
sighing  shall  flee  away.'"^  As  there  shall  be  joy  in 
heaven  over  one  sinner  that  repenteth,  more  than 
over  ninety  and  nine  just  persons ;  so  the  return  of 
the  last  wanderer,  will  but  complete  the  happiness  of 
heaven,  and  secure  glory  to  God  in  t,he  highest.  Well 
may  the  Redeemer  rest,  for  his  work  is  done.  "  There 
shall  be  no  more  death,  neither  sorrow  nor  crying, 
neither  shall  there  be  any  more  pain,  for  the  former 
things  are  passed  away."'^    IT  IS  FINISHED.     The 

MISSION     IS    ACCOMPLISHED.         In     THE     WIDE     UTs'IVEKSE 

there   is  no  sigh  of  anguish no  wail  of  woe ! 

There  is  no  pain  to  sooth — no  soul  to  save  ! 

I  trust  we  all  feel  that  this  salvation  is  a  matter  of 
exceeding  great  joy.  But  is  it  enough  for  us  that  we 
are  saved  at  last!  If  salvation  is  a  joyful  thing,  O, 
then,  it  is  well  to  be  saved  7iow.  Let  us,  therefore, 
receive  the  gospel  of  Christ  as  a  guide  to  our  faith, 
and  his  example  as  the  rule  of  our  life.  Let  us  break 
off  our  sins  by  righteousness,  and  conform  to  the  Di- 
vine requirements.  May  our  reverence  for  God  and 
His  government  be  manifested  in  every  action,  and 
the  remembrance  of  His  care  and  protection  make  us 
humble  and  grateful.  Let  the  assurance  of  His  love  and 
the  hope  of  His  salvation,  fill  our  hearts  with  His  praise, 
and  the  victory  of  His  Son  be  the  crown  of  our  rejoicing. 
Let  Christ  be  formed  in  you,  the  hope  of  glory  and 

17.  I^rai:^h  xxxv.  10.  l"^.  Rev.  xxi.  4. 

11k 


114  THE    MISSION   OF  CHRIST. 

the  virtues  and  graces  which  will  adorn  your  lives, 
will  remain  and  flourish  in  their  beauty  when  all  else 
shall  decay  and  die.  O,  let  me  bow  in  spirit  at  the 
foot  of  his  cross,  and  with  a  grateful  heart,  read  the 
story  of  his  love !  And  amid  all  the  storms  and 
conflicts  of  time,  his  grace  shall  be  sufficient ;  and 
in  life's  last  hour,  when  I  am  called  from  this 
earthly  home,  I  ask  but  this — before  I  leave  the  world 
in  which  my  Redeemer  lived  and  died  and  rose  again, 
let  me  but  light  my  hope  at  the  door  of  his  sepulchre  ! 


DISCOURSE   VIII. 


SCRIPTURE   EVIDENCES. 


"  What  saith  the  Scripture  ?■'— Romans  IV.  3. 

There  is  as  wide  a  diversity  in  the  intellectual  and 
moral,  as  in  the  physical  constitution  of  man.  Hence 
that  which  is  especially  adapted  to  one  mind,  may  not 
be  as  well  suited  to  another  capacity.  It  has  been 
our  desire  in  this  discussion,  to  render  the  universal 
truth  apparent  to  all  minds.  For  this  purpose  we 
have  reasoned  from  different  premises  to  the  same 
conclusion.  The  illustrations  and  arguments  derived 
from  natural,  moral  and  intellectual  philosophy,  may 
be  more  pleasing-,  and  at  the  same  time  more  convinc- 
ing, to  some  persons,  than  any  others  we  may  be  able 
to  furnish  ;  still,  we  may  venture  to  hope,  that  to 
another,  and  possibly  a  larger  class,  the  biblical  argu- 
ment will  be  equally  interesting  and  profitable. 

It  will  be  perceived  that  the  Divine  authenticity  of 
the  Bible  is  not  properly  comprehended  in  the  subject 
of  our  present  inquiry.  Of  course  we  shall  not  go  out 
of  our  way  to  frame  an  argument  or  to  express  an 
opinion  on  this  point.  The  question  presented  at  this 
stage  of  the  investigation    is,    simply,   "  What    saith 


1  16  SCRIPTURE 

the  Scripture  ?"  And  while  I  ask  the  favor  of  your 
candid  attention  to  the  answer,  I  leave  every  one  to 
enjoy  his  own  opinion  concerning  the  nature  and 
authority  of  the  testimony. 

I  submit  for  3^our  consideration,  first,  that  the  will, 
purpose  and  pleasure  of  God,  as  revealed  in  the  Scrip- 
tures, embrace  the  salvation  of  the  world.  "  For  this  is 
good  and  acceptable  in  the  sight  of  God  our  Saviour, 
who  will  have  all  men  to  be  saved,  and  to  come  unto 
the  knowledge  of  the  truth.'"  Divines  attempt  to 
resist  the  force  of  this  text,  by  assuming  that  the 
words,  "  who  will  have,"  do  not  imply  a  fixed  purpose 
in  the  Divine  Mind — that  this  language  does  not 
express  the  will  of  determination^  but  is  rather  to  be 
understood  as  a  command.  If  we  succeed  in  our 
attempt  to  show  that  this  is  an  erroneous  assumption, 
the  objection  to  our  view  of  the  text  is  gone  in  a 
moment.  To  remove  the  objection  and  establish  our 
idea,  it  is  only  necessary  to  prove  that  the  will  of 
determination  is  clearly  expressed  in  this  language  of 
the  apostle.  Let  us  now  advert  to  the  passage,  and 
consider  it  in  connection  with  the  immediate  context. 
"  For  this  is  good  and  acceptable  in  the  sight  of  God 
our  Saviour,  who  will  have  all  men  to  be  saved,  and 
to  come  unto  the  knowledge  of  the  truth.  For  there 
is  one  God,  and  one  mediator  between  God  and  men, 
the  man  Christ  Jesus  ;  who  gave  himself  a  ransom 
for  all,  to  be  testified  in  due  time."  But  in  what 
way  or  manner  was  it  to  be  testified  in  due  time  that 

1.  I  Timothy  xi.  3.  4. 


EVIDENCES.  117 

God  had  willed  the  salvation  of  the  world,  and  that 
to  this  end  Christ  had  given  himself  a  ransom  for  alii 
If  you  say,  it  was  to  be  made  known  through  the 
ministry  of  Christ  and  his  apostles — in  the  preaching 
of  the  Gospel — my  reply  is,  they  had  already  given 
their  testimony  in  this  way.  Christ  had  finished  his 
earthly  ministry  more  than  thirty  years  before,  and 
the  apostles  had  been  engaged  in  the  proclamation  of 
this  truth  at  least  a  quarter  of  a  century.  And  yet, 
according  to  Paul,  it  was  to  he  testified  in  due  time. 
Now  what  further,  better  or  more  certain  testimony 
remained  to  be  given  ?  Surely  not  the  preaching  of 
modern  divines.  They  have  hardly  been  more  faith- 
ful in  the  proclamation  of  this  truth  than  the  Messiah 
and  the  early  ministers  of  his  cross.  But  the  truth 
that  God  had  willed  the  salvation  of  the  w^orld,  and 
that  Christ  had  given  himself  a  ransom  for  all,  was 
still  to  be  confirmed  in  a  more  visible  and  glorious 
manner.  That  which  had  been  prospectively  finished 
in  the  life  and  ministry  of  Christ  was  to  be  actually 
completed  in  due  time,  that  the  world  might  know  of 
a  truth,  that  he  had  given  himself  a  ransom  for  alL 
Thus  we  see  that  the  more  certain  evidence  is  the 
actual  accom'plishment.  The  prisoner  may  not  believe 
the  tidings  of  deliverance — he  ma}-  not  heed  the 
proclamation  of  liberty  to  the  captives,  when  first  it 
breaks  upon  the  silence  of  his  dungeon ;  but  when 
his  chains  are  broken — when  the  prison  doors  are 
open,  and  he  is  led  out  into  the  great  light  which 
God  made  to  shine  upon  him,  then  he  will   believe 


118  SCRIPTURE 

and  rejoice.  Thus  it  will  be  with  the  imprisoned 
spirits  of  men — the  dungeon  will  be  opened,  the 
chains  of  the  captive  will  be  broken,  and  the  creation 
will  be  delivered  into  the  glorious  light  and  liberty  of 
the  children  of  God.'^  Then  it  will  be  manifest  that 
God's  will  implies  a  fixed  and  definite  purpose — that 
He  determined  in  the  counsels  of  His  love  to  save  the 
world. 

But  there  is,  perhaps,  no  more  certain  way  to  de- 
termine the  meaning  of  the  apostle's  language  than 
by  a  reference  to  other  portions  of  the  Scripture 
testimony,  in  which  similar  forms  of  expression  are 
used  in  reference  to  the  same  subject.  .We  will 
therefore  submit  the  text  to  another  trial.  We  read 
that  "  the  Father  loveth  the  Son,  and  hath  given  all 
all  things  into  his  hand."^  The  will  of  God  concern- 
ing the  destiny  of  all  these,  is  so  plainly  revealed  in 
the  Gospel,  as  hardly  to  admit  of  doubt  or  misappre- 
hension. A  single  reference  to  the  testimony  of  the 
great  Teacher,  will  be  sufficient  for  our  present 
purpose.  Now,  keeping  in  mind  the  fact,  that  the 
Father  hath  given  all  things  into  the  hands  of  His 
Son — the  heathen  for  an  inheritance  and  the  utter- 
most parts  of  the  earth  for  a  possession,"*  I  ask  you 
as  you  acknowledge  the  Scriptures  to  be  the  word  of 
God,  to  receive  this  revelation  of  His  will.  "All 
that  the  Father  givcth  me  shall  come  to  me  ;  and  him 
that  Cometh  to  me,  I  will  in  no  wise  cast  out.  For 
I  came  down  from  heaven,  not  to  do  mine  own  will, 

2.  Rom.  viii.  21.  0.  John  in.  35.  4.  Psalm  ii.  8. 


EVIDENCES.  119 

but  the  will  of  Him  that  sent  me.  And  this  is  the 
Father's  will  which  hath  sent  me,  that  of  all  which 
He  hath  given  me,  I  should  loose  nothing,  but  should 
raise  it  up  again  at  the  last  day."^  This  is  so  clearly 
expressive  of  the  determinate  purpose  of  God,  that 
those  who  receive  the  Bible  as  their  rule  of  faith, 
must  yield  to  an  honest  conviction.  This  testimony 
of  the  faithful  and  true  witness,  and  that  of  Paul,  are 
to  the  same  import.  The  apostle  affirms  that  God 
will  have  all  men  to  he  saved^  and  Christ  declares  it  to 
be  the  Father's  will  that  nothing  should  he  lost.  These 
forms  of  expression  are  used  in  reference  to  the  same 
subject,  and  are  equally  comprehensive.  They  admit 
of  no  limitation,  but  reveal,  in  a  clear  light,  the 
immutable  purpose  of  Jehovah  in  the  salvation  of  the 
world. 

The  idea  that  the  language  of  Paul  is  to  be  regard- 
ed as  mandatory  rests  upon  mere  assumption,  but  as 
such  an  exposition  is  sanctioned  at  least  by  many 
divines  of  the  Methodist  order  ;  we  subjoin  the  testi- 
mony of  their  distinguished  commentator.  We  give 
the  opinion  of  Dr.  Clark  in  his  own  words.  "  Because 
God  wills  the  salvation  of  all  men ;  therefore.  He 
wills  that  all  men  should  be  prayed  for.  In  the  face 
of  such  a  declaration,  how  can  any  christian  soul 
suppose  that  God  ever,  unconditionally  and  eternally, 
reprobated  any  man  ....  God  is  the  maker,  governor, 
and  preserver  of  all  men,  of  every  condition,  and  of 
every  nation  ;  and  equally  wills  the  salvation  of  all.'''"' 

5.  Johii  vi.  37 — 39.  6    See  Commentary. 


120  SCRIPTURE 

Thus  you  will  perceive,  that  the  explanation  given  by 
divines  of  the  Methodist  Church,  is  sanctioned  neither 
by  the  Scriptures  nor  the  authoritj^  of  their  own  expo- 
sitor. 

But  admit,  if  you  please,  the  exposition  under 
review  to  be  correct.  Grant,  for  the  sake  of  the 
argument,  that  the  words  of  Paul,  "  who  will  have 
all  men  to  be  saved,"  do  not  express  the  will  of  deter- 
mination— that  they  furnish  no  evidence  of  a  settled 
and  definite  purpose  in  the  Divine  Mind,  but  are  to 
be  understood  as  a  command,  and  what  follows  ? 
Why,  the  logical  advocates  of  this  exposition  are 
driven  in  a  direct  line  to  the  conclusion,  that  the 
Omniscient  One — the  Supreme  Governor  of  the  Uni- 
verse in  giving  His  commands,  has  no  fixed  and  definite 
^rpose.  Now,  if  the  arguments  employed  against 
the  doctrine  of  God's  impartial  grace  and  salvation 
lead  to  conclusions  at  once  absurd  and  irreverent, 
surely,  those  who  use  them  must  be  held  accountable. 

But  our  views  of  the  will,  purpose  and  pleasure  of 
God,  are  confirmed  by  other  portions  of  the  Sacred 
Record.  A  reference  to  some  of  these  may  present 
the  argument  in  a  still  stronger  light.  "  Blessed  be 
the  God  and  Father  of  our  Lord  Jesus  Christ,  who 
hath  blessed  us  with  all  spiritual  blessings  in  heavenly 
places  in  Christ ;  .  .  .  .  in  whom  we  have  redemption 
through  his  blood,  the  forgiveness  of  sins,  according 
to  the  riches  of  his  grace  ;  .  .  Having  made  known 
unto  us  the  mystery  of  his  will,  according  to  his  good 
pleasure,  w^hich  he  hath  purposed  in  himself ;  that  in 


EVIDENCES.  121 

the  dispensation  of  the  fulness  of  times,  He  might 
gather  together  in  one  all  things  in  Christ,  hoth  which 
are  in  heaven,  and  which  are  on  earth,  even  in  him.'" 
"  For  the  transgression  of  my  people  was  he  stricken  ;^ 
It  pleased  the  Lord  to  hriiise  him  ;  He  hath  put  him 
to  grief ;  when  thou  shalt  make  his  soul  an  offering 
for  sin,  he  shall  see  his  seed  ;  he  shall  prolong  his 
days,  and  the  pleasure  of  the  Lord  shall  prosper  in 
his  hand."^  "And  all  the  inhabitants  of  the  earth 
are  reputed  as  nothing ;  and  He  doeth  according  to 
His  loill  in  the  army  of  heaven  and  among  the  inha- 
bitants of  the  earth  ;  and  none  can  stay  His  hand."'*' 
"  I  am  God  and  there  is  none  like  me  ;  declaring  the 
end  from  the  beginning,  and  from  ancient  times  the 
things  that  are  not  yet  done,  sajang,  my  counsel  shall 
stand,  and  I  will  do  all  my  pleasure."'*  Thus  we 
have  given  you  the  law  and  the  testimony,  and  from 
this  we  think  it  must  be  sufficiently  evident,  that  the 
will  of  God  implies  a  certain,  fixed  and  definite  pur- 
pose— that  the  purpose  of  God  will  be  accomplished 
in  the  final  deliverance  and  salvation  of  all  men — that 
He  who  rules  in  earth  as  well  as  heaven,  will  do  all 
His  pleasure. 

Having  proved  that  the  revealed  will,  purpose  and 
pleasure  of  God  is  the  salvation  of  all  men.  we  now 
pass  to  consider  His  promise  and  oath.  Abraham 
received  the  promise  that  he  should  become  a  great 

7.  Eph.  i.  3,  7,  9,  10.  10.  Daniel  iv.  35. 

8.  Isa.  liii.  8.  11.  Isaiah  xlvi.  9, 10. 

9.  Isaiah  liii.  10. 

12 


122  SCRIPTURE 

nation,  and  that  in  his  seed  the  most  distinguished 
blessings  should  be  conferred  upon  the  race.  "  In 
thee  shall  all  families  of  the  earth  be  blessed.'"^ 
"Abraham  shall  surely  become  a  great  and  mighty 
nation,  and  all  the  nations  of  the  earth  shall  be 
blessed  in  him.'"^  "  In  thy  seed  shall  all  the  nations 
of  the  earth  be  blessed.""  The  same  promises  were 
subsequently  confirmed  to  Isaac  and  Jacob,  in  lan- 
guage equally  strong  and  emphatic.  I  wish  you  to 
observe,  first,  that  these  promises  are  itncGnditio?ial 
and  universal.  They  are  not  restricted  to  any  rank, 
character  or  condition,  or  made  to  depend  for  their 
fulfilment  upon  any  work  of  human  duty  or  superero- 
gation. This  is  sufficiently  evident  from  the  lan- 
guage in  which  they  are  presented.  If  you  require 
other  evidence  that  they  extend  to  all,  irrespective 
of  their  character  or  condition,  we  have  it.  In 
the  epistle  to  the  Romans,  we  read  that  the  promise 
was  hij  grace,  to  the  end  that  it  might  be  sure  to 
all?^  Again,  in  the  Acts  of  the  Apostles,  Peter, 
in  addressing  the  Jews,  saya,  "  Ye  denied  the  Holy 
One  and  the  Just,  and  desired  a  murderer  to  be  granted 
unto  you.  And  killed  the  Prince  of  Life,  whom  God 
hath  raised  from  the  dead ;  whereof  we  are  witness- 
es.'"^ "  Ye  are  the  children  of  the  prophets,  and  of 
the  covenant  which  God  made  with  our  fathers, 
saying  unto  Abraham,  and  in  thy  seed  shall  all  the 
kindreds  of  the   earth  be  blessed.'"^     Thus  we   see 

1-2.  Gen.  xii.  3.  14.  Gen.  xxii.  18.  16.  Acts  iii.  14,  15. 

13.  Gen.  xviii,  18.  15.  Rom.  iv.  16.  17.  Acts  iii.  !25. 


EVIDENCES.  123 

that  all  nations,  Jews  and  Gentiles — that  all  ranks 
and  conditions,  the  high,  the  low,  the  rich,  and  the 
poor,  the  bond  and  the  free,  even  all  the  families  and 
kindreds  of  the  earth — that  all  characters,  not  excepting 
those  who  crucified  the  Son  of  God,  are  comprehended 
in  this  covenant  of  promise.  If,  therefore,  you  would 
find  an  individual  who  is  not  included,  he  must  be 
one  who  has  no  kindred — a  member  of  no  family, 
and  belonging  to  no  nation  on  the  face  of  the  earth. 
As  it  is  impossible,  in  the  nature  of  the  case,  for  such 
a  person  to  exist,  it  follows  that  the  promise  is  uni- 
versal in  its  application — that  every  child  of  God  will 
'share  in  the  promised  blessing,  whatever  it  may  be. 

Having  gained  the  first  point  in  the  argument,  we 
are  now  prepared  to  advance,  by  a  direct  and  natural 
transition  to  the  final  conclusion.  Here  I  must  re- 
quest you  to  observe,  that  this  great  universal  blessing 
is  to  he  enjoyed  in  or  through  the  seed  of  Abraham. 
"  In  thij  seed  shall  all  the  kindreds  of  the  earth  be 
blessed."  That  Christ  is  signified  by  the  seed  of 
Abraham,  is  rendered  certain  by  the  testimony  of 
Paul.  "  Now  to  Abraham  and  his  seed  were  the 
promises  made.  He  saith  not,  and  to  seeds,  as  of 
many;  but  as  of  one,  and  to  thy  seed,  which  is 
Christ.'"^  It  follows,  therefore,  that  according  to 
this  promise,  all  mankind  are  to  be  blessed  in  Christ ; 
and  we  read,  that  if  any  man  be  in  Christ,  he  is  a 
new  creature.'^ 

18.  Gal.  iii.  16.  19.  II  Cor.  v.  17. 


124  SCRIPTURE 

The  next  point  of  inquiry  to  which  I  ask  the  favor 
of  your  attention  is,  the  nature  of  the  blessing  here 
promised. 

The  opposers  of  Universalism  attempt  to  evade  the 
force  of  the  argument  derived  from  these  promises, 
b}'  assuming  that  they  have  no  reference  to  the  future 
life — that  the  blessings  promised  to  Abraham  were, 
his  possessions  in  the  land  of  Canaan,  and  the  increase 
of  his  posterity  in  after  ages.  In  short,  that  the 
blessing  vv^as  v^^holly  of  a  temporal  nature.  I  shall 
take  the  liberty  to  strip  this  infidel  objection  of  its 
flimsy  covering,  and  exhibit  its  naked  deformity. 
How,  I  may  ask,  have  all  the  nations,  kindreds  and 
families  of  the  earth  received  the  blessing,  upon  this 
supposition  ?  In  what  manner,  for  example,  has  this 
nation,  and  your  kindred,  and  my  family,  been  bene- 
fited by  the  temporal  possessions  of  the  Patriarchs 
and  all  their  posterity?  Certainly  not  in  any  possible 
way.  Besides,  we  have  proved  by  the  Apostle,  that 
the  seed  of  Abraham,  through  whom  the  blessing  is 
to  be  conferred  upon  the  world,  is  Jesus  Christ,  the 
Lord  of  life  and  glory;  and  what  are  the  blessings 
which  we  hope  to  receive  in  him  ?  Are  they  a  portion 
in  the  land  of  promise  ?  Do  they  consist  in  lands  and 
goods,  here  or  elsewhere,  or  in  any  possible  circum- 
stances of  worldly  prosperity  ?  Nay.  But  in  him 
we  hope  for  salvation  and  immortal  life — for  an 
inheritance,  undefiled  and  that  fadeth  not  away. 


EVIDENCES.  125 

Ao-ain  : — It  is  manifest  that  Abraham  did  not  re- 

o 

strict  the  promise  to  any  temporal  favors.  In  other 
words,  he  did  not  confine  the  blessing  to  this  world. 
We  read  that  "  by  faith  he  sojourned  in  the  land  of 
promise  as  in  a  strange  country,  dwelling  in  taberna- 
cles, with  Isaac  and  Jacob ;"'°  i.  e.,  they  dwelt  in 
tents,  and  were  without  a  local  habitation  ;  and  it  is 
worthy  of  remark,  that  Abraham  never  acquired  any 
special  right  to  any  portion  of  the  country  except  the 
cave  of  Machpelah,  in  which  he  left  his  bones.  He 
did  not  seek  for  earthly  possessions.  He  believed 
that  there  was  a  sacred  significance  in  the  Divine 
promise- — that  it  revealed  a  still  future  and  more 
glorious  inheritance.  Hence  he  continued  to  dwell 
there  as  in  a  strange  country.  The  land  of  promise 
was  to  him  but  a  mere  type — an  imperfect,  symbolical 
representation  of  that  spiritual  rest  and  peace  which 
the  eye  of  faith  beheld  afar  off.  He  desired  "  a 
better  country,  that  is  an  heavenly.  "^^  "  He  looked 
for  a  city  which  hath  foundations,  whose  builder  and 
maker  is  God."^  Thus  it  is  rendered  certain,  that 
all  men  will  ultimately  be  blessed  in  Christ,  and  that 
Abraham  understood  the  promise  to  refer  to  the  glori- 
ous realities  of  the  life  to  come.  These  considerations 
forbid  the  supposition  that  the  blessing  is  of  a  temporal 
nature. 

But  it  may  be  said,  it  does  not  necessarily  follow 
that  the  promise  relates  to  the  future  life,  because  the 
blessing  is  spiritual  in  its  nature.     Some  one  may  be 

20.  neb.  xi.  9.  21.  Heb.  xi    16.  22.  Heb.  xi.  10. 

12l 


126  SCRIPTURE 

disposed  to  contend  that  Christ  has  offered  salvation 
to  all,  and  in  doing  so,  has  fulfilled  the  promise. 
This  is  a  great  mistake.  It  is  no  where  intimated 
that  Christ  was  merely  to  offer  a  blessing  to  the  world, 
but  it  is  expressly  declared,  that  all  in  heaven  and  on 
earth  will  be  gathered  together  in  Christ,  that  they 
may  receive  this  blessing.  It  is  utterly  impossible  in 
the  nature  of  the  case,  that  this  promise  should  have 
its  fulfilment  in  this  world.  Nations,  kindreds  and 
families  have  ceased  to  be.  Many  of  them  passed 
away  long  before  the  Sun  of  Righteousness  appeared. 
Many  others  have  been  swept  from  the  map  of  human 
existence,  on  whom  the  light  of  the  Gospel  hath  never 
shown.  Surely,  no  one  will  pretend  that  these 
received  the  blessing  in  Christ  Jesus,  while  living  on 
the  earth.  The  tidings  of  salvation  never  sounded  in 
their  ears.  They  never  so  much  as  heard  the  name 
of  the  Redeemer.  It  remains,  therefore,  for  them  to 
receive  the  blessing  in  the  immortal  state,  or  the 
promise  of  God  will  fail  forever. 

But  we  have  another,  and  if  possible,  a  still  stronger 
evidence,  in  the  fact,  that  this  promise  is  called  the 
Gospel.  "The  Scripture,  foreseeing  that  God  would 
justify  the  heathen,  through  faith  preached  before 
the  Gospel  unto  Abraham,  saying,  in  thee  shall  all 
nations  be  blessed. ^^  Now,  as  life  and  immortality 
are  brought  to  light  in  the  Gospel,  it  is  certain  that 
these    are  comprehended  in  the  promise,    and  must 

33.   Gal.  iii  8. 


EVIDENCES.  1^27 

constitute  the  incorruptible  and  glorious  inheritance  of 
the  race.  It  was  not  in  vain  that  Abraham  looked 
for  a  better  country — for  a  city  whose  builder  and 
maker  is  God.  He  beheld,  afar  off,  through  the 
gloom  and  darkness  of  coming  ages,  the  light  and 
glory  of  the  Gospel  Day..  "  Jesus  said,  unto  them, 
your  father  Abraham  rejoiced  to  see  my  day;  and  he 
saw  it  and  was  glad."^'* 

Ah,  says  one,  the  speaker  can  make  out  his  case 
from  the  Gospel,  but  he  seems  to  have  forgotten  that 
God  has  given  a  Law — that  man  has  violated  that  law 
and  must  therefore  suffer  the  penalty.  No,  my  bro- 
ther, I  have  not  forgotten  that,  but  I  have  yet  to  learn 
that  the  All-Wise  Governor  of  the  Universe  has  given 
a  law  that  is  incompatible  with  His  revealed  will^ 
purpose  and  pleasure,  or  which  may  serve  in  anyway 
to  contravene  His  promise.  It  is  the  height  of 
absurdity  and  blasphemy,,  to  suppose  that  the  Divine 
Legislator  has  given  a  law  to  defeat  that  promise  on 
which  the  fidelity  of  all  heaven  is  made  to  depend. 
But  we  may  refute  this  objection  in  the  most  effectual 
manner,  by  a  brief  and  incontrovertible  argument, 
which  may  be  found  in  Paul's  Epistle  to  the  Galatians. 
The  Apostle  reasons  to  the  point:  "And  this  I  say, 
that  the  covenant  that  was  confirmed  before,  of  God 
in  Christ,  the  law,  which  was  four  hundred  and  thirty 
years  after,  cannot  disannul,  that  it  should  make  the 
promise  of  none  effect.''     "  Is  the  law  then  against  the 

24.  John  viii.  56. 


123  SCRIPTURE 

promises  of  God  ?"     And  the  Apostle's  answer  is — 
*'  God  forbid. "^^ 

I  need  not  remind  you,  that  in  this  discussion,  we 
have  taken  nothing  for  granted.  The  several  points 
in  the  argument  have  been  proved  by  the  most  posi- 
tive and  unequivocal  testimony.  In  the  mouth  of  at 
least  two  or  three  witnesses,  the  whole  has  been 
established.  And  is  not  this  sufficient  to  produce 
conviction — to  commend  the  truth  to  every  man's 
conscience  in  the  sight  of  God  ?  Would  you  have  it 
confirmed  by  the  solemnity  of  an  oath  ?  It  shall  be 
done  : — "  I  have  sworn  by  myself,  the  word  is  gone 
out  of  my  mouth  in  righteousness,  and  shall  not  return 
that  unto  me  every  knee  shall  bow,  every  tongue 
shall  swear,  surely  shall  say,  in  the  Lord  have  I 
righteousness  and  strength."""^  "  For  men  verily 
swear  by  the  greater  ;  and  an  oath  for  confirmation  is 
to  them  an  end  of  all  strife.  Wherein  God,  willing 
more  abundantly  to  show  unto  the  heirs  of  promise, 
the  immutability  of  His  counsel,  confirmed  it  by  an 
oath  ;  that  by  two  immutable  things,  in  which  it  was 
impossible  for  God  to  lie,  we  might  have  a  strong 
consolation,  who  have  fled  for  refuge  to  lay  hold  upon 
the  hope  set  before  us  ;  which  hope  we  have  as  an 
anchor  of  the  soul,  both  sure  and  stedfast,  and  which 
entereth  into  that  within  the  veil ;  whither  the  fore- 
runner has  for  us  entered,  even  Jesus.'"'  Here  you 
have  still  another  evidence  that  the  promise  to  the 

25.  Chap.  iii.  21.  26.  laa.  xlv.  2a  27.  Ileb.  vi.  IG— 20. 


EVIDENCES.  129 

Patriarch  is  the  Gospel,  and  that  it  comprehends  the 
unfading  glories  of  immortal  life.  It  affords  to  the 
believer  a  strong  consolation  and  an  everlasting  refuge. 
The  hope  it  inspires  is  an  anchor  to  the  soul — it  is 
sure  and  steadfast,  because  it  rests,  not  upon  ourselves 
— not  on  any  thing  we  have  done  or  can  do — not  in 
any  earthly  inheritance,  but  upon  God  and  immor- 
tality. 

Now,  if  you  are  willing  to  credit  the  testimony  of 
a  mere  man,  will  you  not  receive  the  promise  of 
Him  who  cannot  lie  ?  If,  among  honest  men,  an 
oath  is  an  end  of  all  strife,  will  you  not  be  silent  and 
respect  the  oath  of  God  ? 


DISCOURSE    IX 


SCRIPTURE   EVIDENCES. 


"  What  saiih  the  Scripture  ?" — Romans  IV.  3. 

It  will  be  remembered  that  our  last  discourse 
was  devoted  to  an  examination  of  such  portions  of 
the  Scripture  testimony  as  relate  to  the  ivill,  pur- 
pose, the  promise  and  oath  of  God.  We  are  now 
prepared  to  continue  the  Scripture  argument.  In 
the  arrangement  and  classification  of  the  proofs  to 
be  presented  in  this  discourse,  we  shall  follow  out 
the  plan  already  adopted. 

I  will  now  ask  the  favor  of  your  attention  to  those 
passages  which  represent  the  blessings  resulting  from 
the  righteousness  and  the  death  of  Christ,  as  equal  or 
superior  in  their  extent  and  magnitude,  to  the  evils 
consequent  upon  transgression.  The  argument  found- 
ed upon  these  never  has  been  successfully  controverted, 
and  from  the  nature  of  the  case,  we  are  authorized  to 
say  it  never  will  be  answered.  No  man,  who  will 
receive  the  Gospel  as  his  rule  of  faith,  can  resist  its 
force.  Indeed,  the  learned  expositors,  who  have 
been  devoted  to  a  partial  theology  have,  in  view  of 
this,  not  only   been    compelled  to  make  concessions 


13:2  SCRIPTURE 

fatal  to  their  whole  system,  but  in  some  instances  they 
have  been  constrained  to  acknowledge  and  to  vindi- 
cate the  great  salvation  with  spirit  and  power. 

In  the  Epistle  to  the  Romans  we  have  a  powerful 
illustration  and  defence  of  the  great  truth  we  design 
to  enforce.  The  Apostle  pursues,  a  course  of  anti- 
thetical reasoning,  which  is  absolutely  irresistible,  and 
which  should  be  sufficient  to  commend  the  truth  to 
every  man's  conscience.  "  Wherefore,  as  by  one  man 
sin  entered  into  the  world,  and  death  by  sin  ;  and  so 
death  passed  upon  all  men,  for  that  all  have  sinned 
....  But  not  not  as  the  offence,  so  also  is  the  free 
gift.  For  if  through  the  offence  of  one,  many  [that 
is  the  whole  race]  be  dead  ;  much  more  the  grace  of 
God  and  the  gift  by  grace,  which  is  by  one  man,  Jesus 
Christ  hath  abounded  unto  many,"^  [i.  e.  the  whole 
body  of  mankind.]  A  learned  writer.  Dr.  Taylor, 
says :  "It  is  evident  that  the  Apostle  in  this,  and  the 
two  following  verses,  is  running  a  parallel,  or  making 
a  comparison,  between  the  offence  of  Adam  and  its 
consequences ;  and  the  opposite  gift  of  God  and  its 
consequences.  And,  in  these  three  verses,  he  shows 
that  the  comparison  will  not  hold  good  in  all  respects, 
because  the/ree  gift  bestows  blessings  yizr  beyond  the 
consequences  of  the  offence,  and  which,  therefore, 
have  no  relation  to  it."^  Now  if  the  offence  involves 
all  the  world  in  sin  and  death,  and  the  obedience  of 
Christ  and  the  gift  of  God,  are  co-extensive  in  their 
consequences,  then  holiness  and  immortal  life  will  be 

1.  Romans  v.  12,  15.  2.  See  Clark's  note  on  the  passage. 


EVIDENCES.  133 

the  exalted  destiny  and  the  incorruptible  inheritance 
of  all.  Dr.  Clark  says,  that  by  the  many  who  are 
here  said  to  be  dead,  the  Apostle  means  all  mankind. 
And  he  proceeds  to  illustrate  and  enforce  our  peculiar 
views  of  the  subject,  as  you  will  perceive  from  the 
following  : — "  And  if  the  many,  that  is,  all  mankind, 
have  died  through  the  offense  of  one,  certainly  the 
gift  by  grace,  which  abounds  unto  the  many,  by 
Christ   Jesus,    must  have  reference   to    every  human 

being For  it    is  most  evident    that    the    same 

persons  are  referred  to  in  both  clauses  of  the  verse. 
If  the  Apostle  had  believed  that  the  benefits  of  the 
death  of  Christ  had  extended  only  to  a  select  number 
of  mankind,  he  never  could  have  used  the  language 
he  has  done  here  ;  though  in  the  first  clause,  he  might 
have  said,  without  any  qualification  of  the  term, 
Through  the  offense  of  one,  many  are  dead  ;  in  the 
second  clause,  to  be  consistent  with  the  doctrine  of 
particular  redemption,  he  must  have  said,  The  grace 
of  God,  and  the  gift  by  grace,  hath  abounded  unto 
some.  As  by  the  offense  of  one  judgment  came  upon 
all  men  to  condemnation  ;  so,  by  the  righteousness  of 
one,  the  free  gift  came  upon  some  to  justification.  As 
by  one  man's  disobedience,  many  were  made  sinners 
so  by  the  obedience  of  one,  shall  some  be  made  righ- 
teous. As  in  Adam  all  die ;  so,  in  Christ,  shall  some 
be  made  alive. "^  After  showing  in  this  manner,  the 
absurdity  of  any  and  every  partial  view  of  the  sub- 
ject, he  declares  that  this  doctrine  which  confines  the 

3.  See  Commentary. 

13 


134  SCRIPTURE 

free  gift  of  God  to  a  part  of  His  children — which 
restricts  the  benefits  of  Christ's  mission  and  death 
to  a  feio^  never  "  eiitered  the  soul  of  this  divinely 
inspired  man.''''  Thus  you  perceive,  (Dr.  Clark  being 
the  witness,)  that  this  narrow  and  partial  system  of 
faith,  which  limits  the  grace  of  God  and  the  gift  by 
grace,  never  entered  the  soul  of  the  Apostle.  This  is 
true  if  we  understand  it  to  refer  to  him  only  as  an 
ambassador  of  Christ ;  previous  to  his  conversion  to 
Christianit}^,  he  was  a  self-righteous  pharisee,  and, 
moved  by  the  intolerant  and  exclusive  spirit  of  par- 
tialism,  he  went  forth  breathing  out  threatening  and 
slaughter  against  all  who  had  a  better  faith  and  a 
broader  charity.  He  was  a  partialist  up  to  the  time 
of  his  conversion.  In  other  words,  he  limited  the  grace 
of  God  to  apart  of  His  children — to  the  Jews,  or  to  the 
sect  of  the  pharisees.  But  when  Paul  embraced  the 
Gospelof  Jesus  Christ,  his  whole  soul  was  baptized 
into  the  spirit  of  universal  grace  and  salvation;  and 
from  that  hour,  it  appears  from  his  own  words,  no  less 
than  from  the  testimony  of  Dr.  Adam  Clark,  tha  the 
doctrine  which  limits  the  grace  of  God  and  the 
benefits  of  the  Saviours's  mission,  never  entered  his 
soul. 

Some  contend  that  Christ  has  performed  his  part 
in  the  work  of  salvation,  by  so  far  removing  the  con- 
sequences of  Adam's  transgression,  that  all  may  be 
saved  if  they  will,  and  that  the  eternal  destiny  of 
every  man  now  depends  upon  his  individual  choice, 
and  the  merit  or  demerit  of  his  own  actions.     How 


EVIDENCES.  135 

it  is    that  Christ  removes  the  sin  of  Adam  and   its 
consequences,    and    leaves  every  other  man  to    take 
care  of  himself,  does  not  appear.     But    one    fact  is 
rendered  quite  apparent — the  grace  of  God  and  the 
obedience  and  righteousness  of  Christ  are  set  off,  not 
against   the   single    trans gressio7i   of  Adam^    but  the 
offences  of  all  men.     It  is  easy  to  see  that  this  is  the 
only  inference  authorized  by  the  Apostle's  language. 
"And  not  as  it  was  by  one  that  sinned,  so  is  the  gift ; 
for  the  judgment  was  by  one  to  condemnation,  but 
the  free   gift  is   of  many  offences  unto  justification."'* 
Thus  you  perceive  that  the  gift  of  God  is  not  restricted 
in  any  way  by  Adam's  transgression,  but  is  made  to 
counterbalance    the    many   offences    of    mankind.     I 
trust  this  will  be  evident  to  all,  if  we  but  follow  out 
the    Apostle's    antithesis.       "  Therefore,    as    by    the 
offence  of  one,  judgment  came  upon  all  men  to  con- 
demnation ;  even  so,  by  the  righteousness  of  one,  the 
free  gift  came  upon  all  men  unto  justification  of  life."* 
It  is  especially  worthy  of  remark,  that  man  does  not 
receive    this    most    precious    gift    on    account  of  his 
obedience   or  righteousness.     In   this   case,  it  would 
not  be  a  free  gift,  but  a  reward.     According  to  the 
Apostle,  it    was    not  in    consequence    of    any    merit 
in  ourselves ;    but    it    was    by    the    righteousness  of 
one^   [Christ,]  that  the  free   gift  came  upon  all  men . 
The    Apostle    continues  : — "  For    as    by    one    man's 
disobedience  many  were  made    sinners  ;  so,   by  the 
obedience   of   one,    shall    many  be    made    righteous. 

4   Romans  v.  16.  5.  Verse  IP. 


136  SCRIPTURE 

Moreover,  the  law  entered  that  the  offense  might 
abound  ;  but  where  sin  abounded,  grace  did  much 
more  abound."^  Now  it  will  be  conceded  that  the 
reign  of  sin  and  death  is  as  extensive  as  the  human 
race  ;  and  yet  in  the  magnitude  of  their  power  and 
the  extent  of  their  influence  and  dominion,  they  are 
far  less  than  the  grace  of  God,  which  bringeth  salva- 
tion to  all  men.  "  What  if  death  passed  upon  all 
men,  for  that  all  have  sinned  ?"  the  gift  of  God  is 
no  less  universal.  It  extends  wherever  the  curse  is 
found.  Nor  is  it  restricted  by  these  limits.  Farther 
and  wider  and  deeper  than  the  ravages  of  sin — above 
and  beyond  the  empire  of  death  and  the  darkness  and 
gloom  of  the  sepulchre,  the  grace  or  favor  of  God 
will  triumph  in  immortal  life.  But  if  the  common 
opinion,  that  sin  and  death  are  to  reign  forever  over  a 
part  of  the  universe,  be  correct,  it  cannot  be  said  in 
truth,  that  where  sin  abounded,  grace  did  much  more 
abound.  To  render  the  Apostle's  language  true,  the 
grace  of  God  and  the  gift  by  grace  must  not  only 
extend  as  far  as  the  guilt  and  condemnation  of  sin, 
but  it  must  actually  secure  to  the  whole  rational  crea" 
tio?i,  greater  blessings  than  those  which  are  lost  by 
transgression.  It  must  be  manifest  to  all,  that  the 
intention  of  the  Apostle,  in  this  place,  was  to  repre- 
sent all  mankind  as  receiving,  through  the  intervention 
of  Christ's  mission,  a  blessing  far  greater  than  the 
injury  they  have  sustained  in  consequence  of  sin. 
The  mode  of  expression  here  employed  will  admit  of 

6.  Romans  v  19,  20. 


EVIDENCES.  137 

no  limitation.  All  who  are  made  sinners  by  disobe- 
dience, are,  through  the  obedience  of  Christ,  made 
righteous.  As  all  are  condemned  in  consequence  of 
sin,  so  by  virtue  of  the  free  gift,  all,  in  like  manner, 
are  justified,  or  made  just.  Many  (or  all)  are  dead, 
from  the  nature  of  the  offence,  yet  through  the 
obedience  and  righteousness  of  Christ,  they  shall  live 
again.  "  That  as  sin  hath  reigned  unto  death,  even 
so  might  grace  reign  through  righteousness  unto 
eternal  life,  by  Jesus  Christ  our  Lord.'"  "  For  the 
wages  of  sin  is  death  ;  but  the  gift  of  God  is  eternal 
life,  through  Jesus  Christ  our  Lord."^  Now  it  cannot 
be  said  that  the  phrase  eternal  life  is  employed  by 
Paul  to  indicate  merely  the  resurrection  state,  or  the 
perpetuity  of  being,  without  any  further  reference  to 
the  condition  of  man.  It  is  a  life  in  which  the  reign 
of  sin  is  over.  It  represents  a  state  in  which  those 
who  have  been  sinners  are  made  righteous.  All  who 
have  been  condemned  are  justified.  Those  who  were 
dead  in  trespasses  and  sins,  are  made  alive  in  holiness. 
It  is  a  condition  in  which  grace  and  truth  reign  and 
triumph  over  all  sin  and  error.  Christ  has  described  the 
nature  of  this  life  : — "And  this  is  life  eternal,  that  they 
might  know  thee,  the  only  true  God,  and  Jesus  Christ 
whom  thou  hast  sent."^  Thus  you  perceive  that  the 
gift  of  God — that  which  came  upon  all  men,  or  was 
secured  to  all,  through  the  mission  of  Christ  and  his 
obedience  unto  death,  implies  a  knowledge  of  the 
true  God — His  existence — His    perfections,  and  His 

7.  Romans  v.  21.  8.  Chap.  vi.  23.  9.  John  xvii.  3, 

I3ivi 


138  SCRIPTURE 

requirements.  This  knowledge  will  be  universally 
diffused.  '  This  is  the  covenant  that  I  will  make 
with  them,  after  those  days,  saith  the  Lord.  I  will 
put  my  laws  into  their  hearts,  and  in  their  minds  will 
I  write  them.  And  they  shall  teach  no  more  every 
man  his  neighbor,  and  every  man  his  brother,  saying, 
know  the  Lord  ;  for  they  shall  all  know  me  from  the 
least  unto  the  greatest.""  If  we  have  any  just  con- 
ceptions of  happiness  and  heaven,  they  are  identified 
with  the  existence  of  that  true  Light,  which  lighteth 
every  man  that  cometh  into  the  world,  which  shall  yet 
shine  in  all  hearts,  "  to  give  the  knowledge  of  the 
glory  of  God  in  the  face  of  Jesus  Christ.""  The  fact 
that  the  creature  is  still  in  darkness  and  chains — that 
he  is  enslaved  by  the  world  and  the  unhallowed 
passions  of  his  own  breast,  is  no  objection  to  this 
great  deliverance.  "  For  the  creature  was  made 
subject  to  va7iity,  not  willing,  but  by  reason  of  Him 
who  hath  subjected  the  same  in  hope  ;  because  the 
creature  itself  also,  shall  be  delivered  from  the  bond- 
age of  corruption  into  the  glorious  liberty  of  the 
children  of  God.'"^  The  original  word  here  translate 
ed  creature  is,  in  the  immediate  context,  rendered 
creation.  According  to  Macknight  and  other  critics, 
it  properly  signifies  every  human  being.  Therefore, 
all  were  made  subject  to  vanity,  in  the  hope  that  all 
will  be  delivered  from  bondage  into  '  the  liberty  where- 
with Christ  hath  made  us  free.' 

10.  Jeremiah  xxxi.  33.    Hebrews  viii.  10,  11. 

11.  II  Cor.  iv.  G.  13.  Rom.  viii.  20,  81. 


EVIDENCES.  139 

The  great  Apostle  had  no  idea  that  sin  would 
prevent  the  triumph  of  redeeming  grace.  He  did  not 
confine  the  gift  of  God  to  a  part  of  His  children ;  nor 
did  he  restrict  the  benefits  of  Christ's  mission.  If  we 
may  believe  Adam  Clark,  the  idea  '•'  never  entered 
his  soul.'"  Paul  rejoiced  in  the  superabundance  of 
heavenl}'  grace,  and  his  doctrine  is  that,  when  the 
reign  of  sin  shall  be  finished,  and  death,  the  last 
enemy  is  destroyed  ;  then  that  grace  which  bringeth 
salvation,  shall  reign  through  righteousness  unto 
eternal  life. 

In  our  apprehension,  the  Apostle's  language  will 
admit  of  no  other  construction.  Attempt  to  explain  it 
in  any  other  way,  and  you  rudely  assail  the  reason 
and  the  conscience  of  man.  You  commit  an  outrage 
upon  all  rules  of  logical  propriety,  and  render  the 
whole  passage  unintelligible. 

To  show  you  that  we  are  not  without  the  most 
learned  and  the  most  orthodox  authority  for  this  ex- 
position, we  will  refer  you  to  Dr.  Clark's  comment  on 
the  21st  verse  of  the  fifth  chapter  of  Romans  :  "That 
as  sin  hath  reigned  unto  death,  even  so  might  grace 
reign  through  righteousness  unto  eternal  life,  by  Jesus 
Christ  our  Lord."  As  extensively,  as  deeply,  as 
universally  as  sin,  whether  implying  the  act  of  trans- 
gression or  the  impure  pri7iciple  from  which  the  act 
proceeds,  or  both,  hath  reigned,  subjected  the  whole 
earth  and  all  its  inhabitants  ;  the  whole  soul,  and  all 
its  powers  and  faculties,  unto  death,  temporal  of  the 
hody,  spiritual  of  the  soul,  and  eternal  of  both  ;  even 


140  SCRIPTURE 

SO,  as  extensively,  deeply,  and  universally  ?W2^ A/  grace 
reig7i — filling  the  whole  earth,  and  pervading,  purify- 
ing and  refining  the  whole  soul ;  through  righteous- 
ness— through  this  doctrine  of  free  salvation  by  the 
blood  of  the  Lamb,  and  by  the  principle  of  holiness 
transfused  through  the  soul  by  the  Holy  Ghost ;  unto 
elernal  life — the  proper  object  of  an  immortal  spirit's 
hope,  the  only  sphere  where  the  human  intellect  can 
rest  and  be  happy,  in  the  'place  and  state  where  God 
is  ;  where  He  is  seen  as  He  is  ;  and  where  He  can 
be  enjoyed  without  interruption,  in  an  eternal  pro- 
gression of  knowledge  and  beatitude  ;  hy  Jesus  Christ 
our  Lord — as  the  cause  of  our  salvation,  the  means  by 
which  it  is  communicated,  and  the  source  whence  it 
springs.  Thus  we  find  that  the  salvation  from  sin 
here  is  as  extensive  and  complete  as  the  guilt  and 
contamination  of  sin  ;  death  is  conquered,  hell  disap- 
pointed, the  devil  confounded,  and  sin  totally  destroyed. 
[Here  the  prospect  was  so  bright  and  glorious,  that  the 
Doctor  could  no  longer  suppress  his  emotions,  and  he 
exclaims  in  the  fulness  of  his  joy] — Here  is  glorying: 
To  him  that  loved  us,  and  washed  us  from  our  sins  in 
in  his  own  blood,  and  has  made  us  ki?igs  and  priests  to 
Godf  and  his  Father,  be  glory  and  dominion  for- 
ever and  ever.  Amen.  Hallelujah  !  The  Lord  God 
Omnipotent  reigneth  !  Amen  and  amen.  Thus  we 
see  that  those  who  at  other  times  oppose  our  faith, 
when  for  a  moment  the  veil  of  darkness  and  unbelief 
is  withdrawn,  and  the  excellent  glory  breaks  upon  the 
vision ! — when   their    eyes    are    open    to    the   bright 


EVIDENCES.  141 

realities  of  the  spirit  world,  they  are  ready  to  shout 
for  joy. 

But  there  are  several  passages  which  plainly  de- 
clare that  we  are  saved  by  the  grace  of  God,  which 
should  be  noticed  in  this  connection.  Before  these  are 
presented  for  your  consideration,  it  may  be  well,  in 
order  to  guard  against  any  misapprehension,  to  speak 
briefly  of  the  nature  of  salvation.  What  is  implied 
by  this  word,  and  others  of  like  import,  should  be 
determined  before  we  proceed. 

I  remark,  first,  that  the  terms  saved,  salvation,  and 
others  of  similar  signification,  are  used  with  great 
frequency,  and  with  such  a  degree  of  latitude,  that 
their  precise  meaning  can  only  be  known  from  the 
connection.  In  the  Scriptures  and  in  popular  Ian' 
guage,  they  imply  deliverance  from  the  various  evils 
which  surround  us  in  the  world — poverty  and  oppres- 
sion, pain,  disease,  sorrow  and  death,  or  indeed,  any 
other  danger  or  difficulty  to  which  we  are  or  may  be 
exposed.  It  would  be  easy  to  illustrate  this  point  by 
numerous  examples  from  Scripture  history — but  this 
is  unnecessary,  as  all  will  admit  that  there  are  various 
and  almost  innumerable  evils  from  which  we  may  be 
saved.  Man  is  saved  in  a  higher  and  holier  sense, 
when  he  is  led  to  break  off  his  sins  by  righteousness 
— to  rejoice  in  the  promises,  and  to  practice  the  pre- 
cepts of  the  Gospel.  These  together  comprehend 
what  we  may  very  properly  term  the  special  salvation 
— present  deliverance  from  sin  and  ignorance,  and 
other  existing   evils  under   which    men  labor,    or  to 


142  SCRIPTURE 

which  they  are  exposed  here  in  the  world.  This 
salvation  is,  of  necessity,  made  to  depend  upon  the 
faith  and  obedience  of  the  creature  ;  and  in  this 
general  sense,  we  are  required  to  loork  mit  our  own 
salvation  with  fear  and  trembling. 

But  the  great  salvation  of  the  Gospel,  in  its  highest 
sense,  relates  to  the  future  immortal  condition  of  man. 
It  is  full,  free  and  universal.  In  this  most  important 
sense,  salvation  is  independent  of  all  conditions 
requiring  human  agency.  It  was  secured  from  the 
foundation  of  the  world,  in  the  eternal  counsels  of 
Him  *'  who  will  have  all  men  to  be  saved."  It  is, 
then,  very  necessary  to  observe  this  important  dis- 
tinction— to  consider  the  connection  in  which  these 
terms  are  found,  and  to  exercise  an  intelligent  discri- 
mination and  judgment.  If  they  imply  deliverance 
from  sin  and  ignorance  here — from  the  power  of  our 
enemies — from  danger,  or  any  other  temporal  evil — 
if  the  salvation  in  any  case  is  confined  to  this  world, 
then  it  may  be  dependent  upon  our  faith,  repentance, 
obedience,  good  works,  or  in  some  way  upon  our  own 
exertions.  But  if  it  be  the  more  perfect  salvation  of 
the  future  immortal,  incorruptible,  and  glorious  state, 
it  depends  alone  upon  the  grace  of  God,  from  which 
the  Apostle  concludes,  that  "  if  by  grace,  then  it  is 
no  more  of  works." 

The  Scriptures  to  which  I  will  now  direct  your 
attention,  treat  of  salvation  in  this  last  and  most 
important  sense,  as  you  will  readily  perceive  from  the 
fact,  that  it  is  not  of  works.     "  For  by  grace  are  ye 


EVIDENCES.  143 

saved  through  faith  ;  and  that  not  of  yourselves ;  it  is 
the  gift  ofGody^^  "  Who  hath  saved  us,  and  called 
us  with  a  holy  calling,  not  according  to  our  works, 
but  according  to  his  own  purpose  and  grace,  which 
was  given  us  in  Christ  Jesus  before  the  world  began.'"'' 
"  In  whom  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,  according  to  the  riches 
of  his  grace."^^  God,  who  is  rich  in  mercy,  for  His 
great  love  wherewith  He  loved  us,  even  when  we 
were  dead  in  sins,  hath  quickened  us  together  with 
Christ,  ....  that  in  the  ages  to  come  He  might  show 
the  exceeding  riches  of  His  grace. "'^  Others  may 
deny  that  loe  have  any  part  in  this  salvation,  yet  with 
an  Apostle  "  we  believe  that  through  the  grace  of  the 
Lord  Jesus  Christ,  we  shall  be  saved,  even  as  they."" 
As  this  salvation  is  of  grace  and  not  of  works,  it 
follows  that  it  is  all  of  God,  and  man  can  do  nothing 
to  deserve  it.  To  suppose  that  it  is  dependent  upon 
any  circumstances  or  conditions  involving  human 
agency,  is  to  reject  the  plain  and  unequivocal  teach- 
ings of  the  Bible.  It  is  to  give  up  the  ground  on 
which  the  Christian  rests  his  hope  of  salvation — to 
deny  all  the  direct  Scripture  proofs  on  this  subject, 
and  to  treat  the  Apostles  andChrist  himself  as  unworthy 
of  confidence.  It  is,  moreover,  to  introduce  imperfection 
into  the  Divine  administration,  making  His  purposes 
subservient  to  the  will   and  agency  of  mortals,    and 

13.  Eph.  ii.  8.  14.  II  Tim.  i.  9.  15.  Eph  i.  7. 

16    Eph.  ii.  4,  5,  7.         17.  Acts  xv.  11. 


144  SCRIPTURE 

involving   all  the   great  interests  of  eternity,  in  doubt 
and  uncertainty. 

If  3^ou  have  faith  in  God — if  He  rules  in  earth  and 
heaven,  and  you  have  the  least  confidence  in  the 
wisdom  and  benevolence  of  His  administration,  how 
can  you  believe  for  one  moment,  that  He  has  suspend- 
ed your  immortal  interests,  the  vast  concerns  of  His 
government,  the  prosperity  of  His  kingdom,  and  the 
glory  of  His  name,  upon  such  strange  contingencies  ? 
Are  you  prepared  to  say  that  God  has  no  purpose,  or 
that  man  can  prevent  the  accomplishment  of  His 
designs  ?  If  not,  why  all  this  doubt  and  hesitation, 
and  scepticism,  on  a  subject  so  plain  ?  Why  not  trust 
in  the  redeeming  grace  of  God  ?  The  foundation 
will  stand  sure  when  your  faith  and  works,  and  all 
that  you  have,  shall  grow  dim  and  pass  away.  What 
if  you  are  distinguished  for  superior  gifts  and  graces  ? 
What  if  you  are  more  inclined  to  that  which  is  good 
than  many  others? — God  has  made  you  what  you  are, 
and  to  His  name  be  all  the  glory.  This  idea  of  merit 
in  ourselves  is  an  idle  fancy,  that  will  one  day  vanish 
like  the  dream  of  a  night.  But  if  this  salvation  is 
the  gift  of  God,  it  certainly  is  not  a  reward  for  our 
works.  You  will  observe  here  a  most  important 
distinction.  A  reward  is  anything  given  or  re- 
ceived as  a  compensation,  or  as  an  equivalent, 
for  anything  conferred,  performed  or  suffered ;  where- 
as, a  gift  is  something  bestowed  as  a  gratuity,  for 
which  nothing    is  demanded   in   return.     This  great 


EVIDENCES.  145 

salvation  is  not  a  reward,  but  a  gift,  for  which  no 
return  can  be  given  or  expected.  The  Apostle  does 
not  admit  that  the  agency  of  man  has  anything  to  do 
with  this  salvation.  "  By  grace  are  ye  saved,  through 
faith,  [and  then,  lest  man  might  claim  in  part  the 
glorj?-  of  this  work,  he  adds,]  and  that  not  of  your- 
selves, it  is  the  gift  of  God.  From  the  infinite  fullness 
of  His  love,  and  the  exceeding  riches  of  His  grace, 
it  is  freely  given — may  it  be  gratefully  received. 
May  the  subject  have  its  proper  effect  upon  our  hearts 
and  lives.  While  we  meditate  upon  the  love  of  God 
and  the  exceeding  riches  of  His  grace,  may  the  Spirit 
be  with  us  to  direct  our  thoughts,  that  every  rude 
passion  may  be  hushed  to  rest,  and  every  kind  affec- 
tion warmed  into  new  life.  And  as  we  look  back 
to  the  days  of  the  Saviour,  and  contemplate  the 
scenes  of  the  garden,  the  cross  and  the  sepulchre, 
and  the  sacred  memories  which  come  up  from  their 
hallowed  precincts  are  presented  to  our  minds,  oh  ! 
may  that  Spirit  which  breathed  upon  the  lonely  Mount, 
be  around  and  within  us,  like  the  breath  of  angels, 
and  the  atmosphere  of  heaven  ! 


14 


DISCOURSE   X. 


SCRIPTURE   EVIDENCES. 


"  What  saith  the  Scripture  ?"— Romans,  IV.  3. 

In  the  present  discourse  we  propose  to  call  your 
attention  to  those  passages  of  Scripture,  which  indicate 
the  destruction  of  Evil.  In  a  previous  discourse  it 
was  proved  by  arguments  and  illustrations  drawn 
from  the  nature  of  good  and  evil,  that  Good  must 
ultimately  triumph,  and  that,  in  the  progressive  de- 
velopment of  truth  and  the  human  mind,  the  imperfect 
condition  which  we  denominate  Evil  must  of  necessity 
come  to  an  end. 

It  is  well  known  that  when  things  are  only  partially 
developed,  they  may  appear  to  us  to  be  evil,  because  we 
do  not  fully  understand  their  nature,  and  the  ultimate 
design  of  their  existence.  These  are  unfolded  by 
degrees,  as  every  thing  advances  to  a  more  perfect 
condition.  In  this  manner,  all  that  we  call  evil  will 
finally  be  removed  or  destroyed ;  or  we  may  express 
the  idea  in  the  language  of  the  Apostle — "  When  that 
which  is  perfect  is  come,  then  that  which  is  in  part 
shall  be  done  away.'"     Nothing  inconsistent  with  the 

1.  I  Corinthians  xiii.  10. 


148  SCRIPTURE 

Divine  nature — nothing  opposed  to  the  glory  of  God 
and  the  happiness  of  His  creatures  can  exist  forever. 

"  It  suits  not  the  eternal  laws  of  Good, 
That  evil  should  be  immortal.'' 

In  the  Scriptures,  the  truth  is  clearly  set  forth,  that 
evil  will  be  destroyed.  Christ  is  represented  as  fin- 
ishing transgression,  making  an  end  of  sin,  and 
bringing  in  everlasting  righteousness.  When  John 
beheld  the  Messiah,  he  exclaimed,  "  Behold  the 
Lamb  of  God,  which  taketh  away  the  sin  of  the 
world  !"^  Now,  if  sin  is  to  continue  forever,  it  cer- 
tainly will  not  be  taken  away.  It  cannot  be  removed 
and  at  the  same  time  remain.  Take  an  illustration  : 
A  husbandman  sent  his  son  to  destroy  the  tares  in  a 
certain  field,  knowing  that  he  was  able  to  perform 
the  work.  But  it  appeared  in  the  end  that  only  a 
few  were  destroyed,  while  the  greater  part  were  left 
to  flourish  undisturbed.  The  work  was  left  unfinished 
— the  husbandman  entirely  failed  to  accomplish  his 
purpose.  That  the  tares  were  not  removed  or  de- 
stroyed, is  rendered  sufficiently  evident  from  the  fact 
of  their  presence  in  the  field.  So  in  the  case  under 
consideration.  If  the  tares  of  sin  and  iniquity  are 
left  to  flourish,  and  to  strike  their  roots  deep  into  the 
soil  of  the  moral  vineyard  of  God — if  the  field, which 
is  the  world,  is  to  be  thus  overgrown  and  disfigured 
forever,  how  can  Christ  be  the  Lamb  of  God  which 
taketh  away  the  sin  of  the  world  ?     If  the  sin  of  the 

5.  John  i.  29. 


EVIDENCES.  149 

world   is  taken  away,  it  will  no   longer   exist   in  the 
ivorld.     This  is  self-evident. 

Again  : — The  Apostle  affirms  that  "  for  this  purpose 
the  Son  of  God  was  manifested,  that  he  might  destroy 
the  works  of  the  devil. "^  By  the  works  of  the  devil, 
we  may  understand  whatever  is  opposed  to  the  Divine 
nature  and  government — that  which  in  the  common 
apprehension  is  evil  or  sinful.  Hence  the  plain  doc- 
trine of  this  text  is,  that  Christ  will  destroy  all  evil. 
It  is  an  evidence  that  neither  the  blindness  of  bigotry 
or  the  ingenuity  of  sophistry  can  evade,  to  prove  that 
God,  who  alone  is  good,  will  destroy  whatever  is 
opposed  to  His  own  nature,  and  the  glory  of  His 
kingdom.  "Every  plant  which  my  heavenly  Father 
hath  not  planted,  shall  be  rooted  up."*  It  may  be, 
indeed,  it  must  be,  consistent  with  the  purpose  of 
God,  that  evil  should  exist  for  a  season.  You  will 
remember  that  when  the  man  in  the  parable  found 
that  there  were  tares  among  the  wheat,  he  commanded 
Tiis  servants  to  let  both  grow  until  the  harvest,  when  he 
would  direct  the  reapers  to  separate  them  and  bind  the 
tares  in  bundles  to  burn  them.  You  will  be  particular 
to  notice,  that  Christ  employed  this  parable  to  illus- 
trate the  very  subject  under  consideration  —  the 
manner  in  which  he  will  proceed  to  destroy  evil,  or 
the  tares  of  the  world.  Sin  will  be  permitted  to 
remain  for  a  time,  or  until  the  harvest ;  but  in  the 
end — in  the  consummation  of  all  things,  evil  will  be 

3.  I  John  iii.  8.  4.  Malthew  xv.  13. 

14n 


150  SCRIPTURE 

entirely  destroyed,  as  the  tares  were  consumed  when 
the  harvest  was  gathered  into  the  garner.  How  can 
there  be  any  controvers}-  upon  this  point  ?  The  truth 
is  abundantly  sustained  by  the  unequivocal  teachings 
of  the  sacred  page.  How  can  the  Christian  believe 
that  sin  will  reign  and  triumph  here  and  hereafter  ? 
that  it  is  destined  to  a  perpetual  existence,  with  all 
its  fearful  consequences  in  the  eternal  world  ?  We 
may  as  well  deny  that  life  and  immortality  are 
brought  to  light,  as  to  question  the  truth  that  sin  and 
death  are  to  be  destroyed. 

Again  : — We  read  that  he  took  our  nature  upon 
him  "  that  through  death  he  might  destroy  him  that 
had  the  power  of  death,  that  is,  the  devil. "^  Here 
evil  is  personified,  and  from  this  testimony  of  Paul, 
it  appears  that  Christ  will  subdue  the  great  enemy  of 
his  cross,  and  bring  every  evil  work  to  naught.  The 
devil  will  be  destroyed,  his  kingdom  overthrown,  and 
his  danofeon  walls  razed  from  their  foundations.  The 
last  enemy  shall  be  destroyed — Death.°  The  Lord 
of  Life  shall  triumph,  and  sin  and  death  shall  be  the 
trophies  of  his  victory.  "  Then  shall  be  brought  to 
pass  the  saying  that  is  written.  Death  is  swallowed 
up  in  victory."^ 

Ignorance  and  moral  darkness  are  represented  in 
the  Scriptures  by  a  veil  that  is  spread  over  the  nations. 
This  veil  is  to  be  destroyed.  "  The  Lord  of  Hosts 
will   make   unto  all  people  a   feast  of  fat   things.  .  .  . 

5.  Heli  ii.  U.  0.  I  Cor.  xv.  26.  7.  Verse  54. 


EVIDENCES.  151 

And  he  will  destroy  in  this  mountain  the  face  of  the 
covering  cast  over  all  people,  and  the  veil  that  is 
spread  over  all  nations."^  The  Apostle  employs  this 
fio-ure  to  indicate  the  blindness  of  Israel.  "  But  their 
minds  were  blinded  ;  for  until  this  day  remaineth  the 
same  veil,  untaken  away  in  the  reading  of  the  Old 
Testament ;  which  veil  is  done  away  in  Christ.  But 
even  unto  this  day,  when  Moses  is  read,  the  veil  is 
upon  their  heart ;  nevertheless,  the  veil  shall  be 
taken  away."^  The  covering  cast  over  all  people 
and  the  veil  that  is  spread  over  all  nations,  will  be 
removed.  That  this  implies  salvation  from  death, 
from  sorrow  and  condemnation  is  evident  from  the 
immediate  connection.  "  He  will  swallow  up  death 
in  victory  ;  and  the  Lord  God  will  wipe  away  tears 
from  all  faces  ;  and  the  rebuke  of  His  people  shall 
He  take  away  from  off  all  the,  earth;  for  the  Lord 
hath  spoken  itJ"°  Then  sin  and  ignorance,  darkness 
and  death,  will  no  longer  exist  in  the  moral  kingdom 
of  God.  Life,  and  knowledge,  and  holiness  will  fill 
the  Universe.  The  veil  destroyed,  the  glory  of  the 
Eternal  will  illumine  the  soul,  and  the  morninof 
twilight  of  man's  spiritual  being  will  be  followed  by 
an  eternal  da)^,  when  God  will  be  the  light  in  which 
every  eye  shall  see  Him  as  He  is. 

The  salvation  of  all  men  is  clearly  taught  in  those 
passages  that  speak  of  the  reconciliation  through 
Christ.      "  And    all    things  are    of    God,    who    hath 

8.  Isa.  XXV.  6,  7.  9.  II  Cor.  iii.  14—16.  10.  Isa.  xxv.  3. 


152  SCRIPTURE 

reconciled  us  to  Himself,  by  Jesus  Christ,  and  hath 
given  to  us  the  ministry  of  reconciliation ;  to  wit, 
that  God  was  in  Christ,  reconciling  the  world  unto 
Himself,  not  imputing  their  trespasses  unto  them."" 
"  If  when  we  Avere  enemies,  we  were  reconciled  to 
God  by  the  death  of  His  Son  ;  much  more,  being 
reconciled,  we  shall  be  saved  by  his  life.'"^  "Where- 
fore in  all  things  it  behooved  him  to  be  made  like 
unto  his  brethren,  that  he  might  be  a  merciful  and 
faithful  high  priest  in  things  pertaining  to  God,  to 
make  reconciliation  for  the  sins  of  the  people.""^ 
*'  For  it  pleased  the  Father  that  in  him  should  all 
fullness  dwell ;  and  having  made  peace  through  the 
blood  of  his  cross,  by  him  to  reconcile  all  things  unto 
Himself ;  by  him,  I  say,  w^hether  they  be  things  in 
earth,  or  things  in  heaven.'""*  All  things  in  earth 
and  heaven,  is  a  mode  of  expression  which  will 
hardly  admit  of  limitation.  It  properly  comprehends 
all  intelligent  beings.  This  universal  reconciliation 
through  the  mediation  of  Christ,  is,  therefore,  another 
evidence  of  the  truth  of  the  proposition,  that  God 
will  have  all  men  to  be  saved. 

The  truth  is  clearly  revealed  in  those  passages 
w^hich  speak  of  the  extent  and  duration  of  Christ's 
kingdom.  "  And  a  crown  was  given  unto  him  ; 
and  he  went  forth  conquering  and  to  conquer.'"^ 
"  And    there    was  given    him    dominion,  and  glory, 

11.  II  Cor.  V.  18,  19.  13.  Heb.  ii.  17.  15.  Rev.  vi.  2. 

12.  Rom.  V.  10.  14,  Col.  i.  19,  20. 


EVIDENCES.  153 

and  a  kingdom,  that  all  people^  nations  arid  lan- 
guages should  serve  him.  His  dominion  is  an 
everlasting  dominion,  which  shall  not  pass  away, 
and  his  kingdom  that  which  shall  not  be  destroy- 
ed."'°  This  kingdom  is  not  an  outward,  visible 
empire,  whose  foundations  are  laid  on  crushed 
hearts,  and  wet  with  the  blood  and  tears  of  millions  ! 
Nay.  It  is  inward  and  spiritual.  It  is  established  in 
the  human  soul,  and  its  very  elements  are  "righteous- 
ness and  peace,  and  joy  in  the  Holy  Ghost. "^'^  Christ 
is  to  reign  in  the  hearts  of  his  people,  and  we  read 
that  "  of  the  increase  of  his  government  and  peace 
there  shall  be  no  end.'"^ 

This  great  salvation  is  further  confirmed,  by  the 
record  ^Yh.\Q,h.  God  has  given  of  His  Son.  "If  we 
receive  the  witness  of  men,  the  witness  of  God  is 
greater  ;  for  this  is  the  witness  of  God  which  he  hath 
testified  of  his  Son.  He  that  believeth  on  the  Son  of 
God  hath  the  witness  in  himself;  he  that  believeth 
not  God,  hath  made  him  a  liar  ;  because  he  believeth 
not  the  record  that  God  gave  of  His  Son.     And  this 

IS  THE  RECORD,  THAT  GoD  HATH  GIVEN  TO  US  ETERNAL 
life;  AND  THIS  LIFE  IS  IN  HiS   SoN.'"^ 

It  is  especially  worthy  of  remark,  that  the  Divine 
testimony  in  reference  to  the  salvation  of  man,  is,  by 
way  of  eminence,  called  "  the  Record  that  God  gave  of 
His  Son.''  It  is  well  that  we  are  not  left  to  misap- 
prehend   the    nature    of  this  record.     It  is  written  in 

16.  Dan-  vii.  14.        17.  Rom.  xiv  17.        18.  Isa.  ix.  7.        19.  I  John  v.  9-11. 


154  SCRIPTURE 

language  so  plain  that  to  err  in  our  conception  of  its 
meaning  is  quite  impossible.  But  it  may  be  said  that 
this  is  only  given  to  believers,  or  to  the  righteous — 
that  the  wicked  and  unbelieving  have  no  part  or  lot 
in  the  matter.  This  is  a  great  mistake.  Christ  came 
not  to  call  the  righteous.  When  he  appeared,  all 
were  dead  in  trespasses  and  sins,  and  God  hath 
concluded  them  all  in  unbelief,  that  He  might  have 
mercy  upon  all."^°  Christ  was  offered  for  the  world. 
That  eternal  life,  which  is  the  gift  of  God,  was  in 
him  given  to  the  world  when  all  were  lost.  He  did  not 
wait  for  men  to  become  good  before  he  entered  upon 
his  mission.  Christ  and  eternal  life  were  not  given 
when  man  believed,  but  when  he  did  not  believe — 
not  on  account  of  his  righteousness,  but  because  he 
was  most  deeply  alienated  from  God,  by  wicked  works. 
Our  faith  cannot  change  the  fact.  Let  us  briefly 
illustrate  this  point.  It  is  true  that  Christ  lived — that  he 
taught  the  people — that  he  was  crucified.  These  facts 
do  not  depend  upon  faith.  It  is  equally  true  that  God 
has  given  to  the  world  eternal  life  in  His  Son.  This 
no  more  depends  upon  the  faith  of  the  creature,  than 
does  the  life,  ministry  and  death  of  Christ.  These 
facts  exist  independently  of  the  opinion  or  faith  of 
any  man,  or  of  the  world.  It  is  true,  therefore,  that 
God  has  given  us  eternal  life  in  His  Son,  and  whether 
we  believe  or  deny  the  record,  the  fact  is  the  same. 
Thus  you  perceive,  that  while  the  faith  of  the  creature 
is  made  to  depend  upon  the  fact,  the  existence  of  the 

20.  Romans,   xi.  32. 


EVIDENCES.  155 

fact  itself  does  not  and  cannot,  in  the  nature  of  the 
case,  depend  upon  the  contingency  of  faith.  If  God 
has  not  given  eternal  life  to  the  sinner — if  his 
immortality  is  to  depend  upon  faith,  then  in  order 
to  obtain  it,  he  must  believe  that  he  has  it.  In 
other  words,  he  must  believe  a  falsehood  to  secure  his 
salvation,  and  what  is  most  singular,  his  faith  renders 
it  truth.  But  this  record  will  not  admit  of  any  such 
construction.  It  contains  the  positive  evidence  that 
eternal  life  is  the  gift  of  God  to  the  world.  If  we 
question  this  truth,  we  virtually  assume  that  God  has 
not  given  us  a  true  and  faithful  record.  "  He  that 
believeth  not  God  hath  made  Him  a  liar  ;  because  he 
believeth  not  the  record  that  God  gave  of  His  Son. 
And  this  is  the  record,  that  God  hath  given  to  us 
eternal  life,  and  this  life  is  in  His  Son."  Men  may 
continue  to  object,  but  here  stands  the  record  of 
Jehovah. — Here  it  will  remain,  though  all  the  Avorld 
prove  faithless,  and  heaven  and  earth  pass  away. 
These  things  are  "  written,.  ..  .that  ye  may  know 
that  ye  have  eternal  life,  and  that  ye  may  believe  on 
the  name  of  the  Son  of  God." 

With  these  remarks  on  the  record,  we  may  next 
consider  so  much  of  the  Scripture  testimony  as  relates 
to  the  nature  and  condition  of  man  in  the  future  world. 
Paul  refers  to  the  heavenly  bodies  to  illustrate  the 
condition  of  mankind  in  the  resurrection  state.  "There 
is  one    glory  of  the  sun,    and  another    glory  of  the 

21.  I  John  V.  13, 


156  SCRIPTURE 

moon,  and  another  glory  of  the  stars  ;  for  one  star 
differeth  from  another  star  in  glory" — "so  also  is  the 
resurrection  of  the  dead."^^  You  will  be  particular 
to  observe,  that  all  the  celestial  bodies  are  here 
represented  as  glorious.  They  differ  in  their  magni- 
tude and  splendor,  some  possessing  a  more  excellent 
glory  than  others.  Still,  it  is  true  that  each  and 
every  one  of  these  has  some  degree  of  glory — "  So, 
also,  is  the  resurrection  of  the  dead."  All  are  raised 
with  immortal,  incorruptible  and  glorious  bodies,  yet 
differing  in  degree,  as  the  sun,  moon  and  stars  differ 
in  their  light  and  magnitude.  The  Apostle  is  here 
speaking  of  mankind  in  general,  without  reference  to 
their  character  or  condition  while  on  earth.  He 
represents  all  as  being  raised  to  glory  and  immortality. 
Speaking  of  the  intelligent  creation,  he  says,  "It  is 
sown  in  corruption,  it  is  raised  in  incorruption  ;  it  is 
sown  in  dishonor,  it  is  raised  in  glor)' ;  it  is  sown  in 
weakness,  it  is  raised  in  power  ;  it  is  sown  a  natural 
body,  it  is  raised  a  spiritual  body."^^  Here  we  have 
another  proof  of  the  great  salvation.  This  clearly 
indicates  the  nature  of  the  change.  It  is  from  cor- 
ruption to  incorruption — from  weakness  to  power — 
from  a  natural  to  a  spiritual  body — from  dishonor  to 
glory.  All  are  destined  to  experience  this  change. 
"  Behold  I  show  you  a  mystery ;  we  shall  not  all 
sleep,  but  we  shall  all  be  changed.  As  we  have  borne 
the  image  of  the  earthy,  we  shall  also  bear  the  image 

22.  I  Cor.  XV.  41,  42.  23.  Verses  42—44. 


EVIDENCES.  157 

of  the  heavenly — For  this  corruptible  must  put  on 
incorruption,  and  this  mortal  must  put  on  immortali- 
ty."-'* The  plain  doctrine  of  the  Apostle,  as  taught 
in  this  passage  is,  that  as  all  men  are  created  at  first 
in  the  likeness  of  Adam,  or  the  representative  of  man 
in  his  earthly  condition — so  shall  all  in  like  manner 
be  created  anew  in  the  image  of  Christ — that  as  all 
the  heavenly  bodies  are  glorious  in  a  greater  or  less 
degree,  so  in  the  world  to  come,  all  will  be  raised  to 
life  and  glory  and  will  shine  forth  as  the  sun  and  stars 
in  the  firmament. 

The  great  Teacher  has  also  described  the  future 
dignity  and  glory  of  man,  in  reply  to  a  question  of 
the  Sadducees  concerning  the  resurrection.  The 
Sadducees  did  not  believe  in  this  doctrine,  and  they 
reasoned  from  the  supposition  that  if  man  was  to  be 
raised  at  all,  it  must  be  with  his  present  imperfect 
nature  and  condition,  and  that  he  would  still  be  sub- 
ject to  the  various  relations,  appetites  and  passions 
peculiar  to  his  present  mode  of  being.  Filled  with 
this  low  and  earthly  conception  of  the  subject  they 
drew  near  and  inquired  of  the  Master,  whose  wife 
the  woman  would  be  in  the  resurrection,  who  had 
seven  husbands.  "  Jesus  answered  and  said  unto 
them,  ye  do  err,  not  knowing  the  scriptures,  nor  the 
the  power  of  God.  For  in  the  resurrection  they 
neither  marry  nor  are  given  in  marriage,  neither  can 
they  die  any  more,  for  they  are  equal  unto  the  angels, 

24.  I  Cor.  XV.  49,  51,  53. 

15 


158  SCRIPTURE  EVIDENCES. 

and  are  the  children  of  God,  being  the  children  of 
the  resurrection."^^  Christ  is  here  speaking  of  the 
resurrection  of  mankind  universally,  without  any 
distinction  of  character  or  condition.  To  say  the 
least,  he  cannot  be  supposed  to  refer  to  believers.  If 
you  deny  the  universal  application  of  this  language, 
it  must  be  understood  as  having  special  reference  to 
the  woman  and  her  seven  husbands.  The  question, 
then  is,  were  they  believers  ?  And  we  have  a  suffi- 
cient answer  in  the  immediate  connection — "  The 
same  day  came  to  him  the  Sadducees,  which  say  that 
there  is  no  resurrection,"  and  after  commencing  the 
interview  by  a  reference  to  the  sayings  of  Moses, 
they  introduced  the  particular  subject  of  their  inquiry 
as  follows  : — "  Now  there  were  with  us,  seven  breth- 
ren." These  persons  were,  therefore,  of  the  sect  of 
the  Sadducees,  who  were  unbelievers,  and  hence  it 
follows  that,  whether  you  admit  the  unlimited  appli- 
cation of  the  Saviour's  language,  or  restrict  it  to  these 
individuals,  the  fact  is  established  by  the  authority  of 
the  Son  of  God,  that  unbelievers  will  he  raided  to  an 
immortal  life,  crowned  with  glory,  and  made  equal  to 
the  angels  of  God  in  heaven. 

May  the  purity  and  glory  of  this  great  truth  be 
exemplified  in  our  lives,  that  we  may  be  wise  unto 
salvation.  Thus  shall  we  reverence  the  most  Holy 
One,  and  exhibit  the  redeeming  energy  of  His  truth 
and  love.  Zion  will  rejoice  and  be  glad,  and  her 
harps  will  be  tuned  to  loftier  notes  of  praise. 

25.  Matthew  xxii.  29,  30.     Luke  xx.  36. 


DISCOURSE    XI. 


THE  PHILOSOPHY  OF  PUNISHMENT. 


"  And  this  is  the  condemnation,  that   light  is  come   into  the    world,    and 
men  loved  darkness  rather  than  light." — John  III.  19. 

The  word  condemnation,  and  others  derived  from  the 
same  original,  are  frequentlj^  employed  in  the  New 
Testament.  The  same  word  is  variously  rendered 
judgment,  condemnation  and  damnation.  These 
words  are  severally  supposed  to  refer  to  some  outward, 
arbitrary  injfiiction,  having  little  relation  to  the  nature 
of  man  and  the  sphere  of  his  present  existence. 

It  is  not  my  purpose  to  inquire  into  the  grounds  of 
the  popular  misapprehension.  It  is  sufficient  to  ob- 
serve in  this  place  that  the  idea  of  a  fearful  retribution 
has  for  a  long  time  been  associated  with  these  words. 
If  it  be  granted  that  these  terms  are  properly  under- 
stood— that  the  idea  of  punishment  is  clearly  conveyed, 
and  that  this  is  authorized  by  the  Scripture  use  of 
krises,  the  original  Greek  word,  it  does  not  thence 
follow  that  the  infliction  is  arbitrary  in  its  character, 
and  future  in  its  administration.  We  may  admit  that 
punishment  is  fairly  implied,  yet  this  will  not  affect 
the  question  as  to  its  nature,  and  the  time  of  its 
infliction.     The  idea  that  the  disobedience  of  a  mo- 


160  THE    PHILOSOPHY 

merit  is  to  be  followed  with  immortal  pains — that  the 
sins  committed  in  the  earth  are  to  be  punished  with 
endless  imprisonment  in  hell,  can  never  be  made  to 
harmonize  with  Nature  or  Revelation.  It  is  no  less 
opposed  to  the  results  of  enlightened  reason  and 
philosophical  induction.  The  penalty  bears  no  pro- 
portion to  the  offense,  and  the  one  has  ijo  proper 
depandance  upon  or  relation  to  the  other. 

The  Universe  is  governed  in  all  its  departments  by 
wise  and  immutable  laws.  These  are  not  the  less 
harmonious  and  equal  in  their  operation,  because  they 
are  not  clearly  defined  and  understood  by  man.  For 
every  violation  of  the  natural  and  organic  laws,  we 
are  punished.  This  punishment  is  not  an  incidental 
and  arbitrary  infliction  at  the  hands  of  the  Lawgiver. 
On  the  contrary,  it  is  the  natural  result  of  transgres- 
sion— the  legitimate  and  inevitable  consequence  of 
the  infringement.  Besides,  it  is  worthy  of  remark, 
that  here,  we  always  find  a  due  proportion  and 
correspondence  between  the  cause  and  the  conse- 
quence, or  in  other  words,  the  ofTense  and  the 
penalt3^  Even  in  human  governments,  imperfect  as 
they  are,  there  is  more  of  wisdom  and  benevolence 
perceptible  than  the  Divine  Administration  presents, 
when  viewed  through  the  distorted  medium  of  the 
prevailing  theology.  If  our  judiciary  powers  were  to 
inflict  the  same  punishment  upon  all  offenders,  without 
reference  to  circumstances  or  the  turpitude  of  their 
actions — if  the  murderer,  the  thief,  the  hypocrite,  the 
profane  and  thoughtless,  as  well  as  the  morally  good 


OF    PUNISHMENT.  161 

and  upright,  were  indiscriminately  consigned  to  the 
same  dungeon,  and  for  an  equal  period,  we  should  all 
acknowledge  the  government  to  be  unjust  and  oppres- 
sive. Such  a  government  and  such  rulers  would  be 
equally  destitute  of  wisdom  and  benevolence.  And 
yet,  those  who  are  wise  in  the  opinion  of  the  Church 
and  in  their  own  conceit,  have  no  higher  conception 
of  the  Divine  character  and  administration.  They 
suppose  that  all  who  are  lost  will  be  confined  in  one 
dungeon — that  they  will  sink  down  together  into  the 
unfathomable  depths  of  the  same  bottomless  pit,  and 
that  the  period  of  suffering  will  be  the  same  in  all 
cases.  This  idea  aims  to  destroy  all  distinctions  in 
wickedness — it  recognizes  no  difference  in  the  moral 
character  of  those  who  are  supposed  to  be  lost.  It 
dooms  the  moralist,  and  even  the  little  child,  who  is 
conscious  of  but  a  single  fault,  to  the  same  destiny 
with  the  wretch  whose  life  is  stained  with  a  thousand 
crimes.  A  man  may  deluge  this  fair  earth  with  blood 
— spread  desolation  and  ruin  over  the  scene  of  popu- 
lous kingdoms,  and  yet  he  will  suffer  no  longer  than 
the  good  moral  man.  Should  a  civil  magistrate 
administer  punishment  in  this  way,  he  would  be 
hurled  from  the  judgment  seat  and  condemned  as  a 
criminal. 

But  we  have  a  lesson,  more  beautiful  and  truthful, 
confirmed  by  the  impressive  teachings  of  Nature  and 
and  the  voice  of  Revelation.  From  these,  we  learn 
that  the  Government  of  God  is  founded  in  wisdom  ; 
and    that  His  laws    are  equal  and  just — that  in  the 

150 


162  THE    PHILOSOPHY 

righteous  administration  of  His  government,  "  He 
will  give  to  every  man  according  as  his  work  shall 
be."  His  chastisements  bear  a  due  proportion  to  the 
demerit  of  our  offences.  Indeed,  the  natural  conse- 
quence of  the  action  is,  in  the  Divine  administration, 
the  proper  penalty  of  the  law.  It  follows,  therefore, 
that  every  transgression  and  disobedience  will  receive 
a  just  recompense  of  reward,  as  truly  as  that  every 
cause  is  followed  b}^  its  corresponding  effect.  This 
idea  I  propose  to  illustrate  and  enforce  in  the  present 
discourse.  Here  it  may  be  well  to  call  your  attention 
to  certain  established  laws,  and  ta  notice  the  conse- 
quences of  their  infringement. 

It  is  well  known  that  the  human  system  requires  a 
constant  supply  of  nutriment.  This  is  necessary  to 
sustain  the  body — to  supply  the  deficiency  occasioned 
by  insensible  perspiration  and  otherwise — to  increase 
the  vital  fluids,  and  to  fill  the  numberless  channels 
through  which  health  and  vitality  are  carried  to  every 
part  of  the  sj^stem.  This  is  an  organic  law  of  our 
nature,  and  its  observance  is  not  only  indispensable 
to  the  vigorous  and  healthy  action  of  the  several 
organs,  but  it  is  essential  to  life  itself.  Deprive  the 
body  of  sufficient  and  suitable  nutrition,  and  it  will 
begin  to  languish,  and  all  its  powers  will  be  enfeebled. 
In  this  case,  the  consequences  will  bear  a  strict  pro- 
portion to  the  nature  and  magnitude  of  the  offense. 
If  the  violation  be  of  a  trifling  character,  the  conse- 
quence will  be  a  slight  functional  derangement  and 
temporary  weakness.       But  if  this    infringement    be 


OF    PUNISHMENT.  163 

absolute  in  itself,  and  at  the  same  time  protracted 
indefinitely,  it  will  finally  result  in  the  prostration  of 
all  the  physical  powers,  and  the  disorganization  of  the 
whole  animal  economy.  In  other  words,  if  the  body 
be  deprived  of  food  for  a  sufficient  length  of  time,  it 
will  become  weak  and  powerless  and  death  will  ensue. 
This  law  may  be  violated  in  another  way.  If  poison 
were  mingled  with  our  daily  food,  the  natural  opera- 
tions of  nature  would  be  interrupted.  The  conse- 
quence would  be  pain  and  uneasiness — a  disordered 
and  spasmodic  action  of  the  system — disease  would 
follow,  and  in  the  end,  life  would  be  destroyed. 
Here  we  discover  a  principle  which  has  all  the  force 
of  an  invariable  law.  It  is,  too,  as  much  a  law  of 
Divine  institution  and  authority  as  any  recorded  in 
the  Bible.  But  you  perceive  that  in  this  case  the 
penalty  is  not  a  direct  arbitrary  infliction  from  God  ; 
nor  is  the  punishment  deferred  till  an  indefinite 
future  period.  On  the  contrary,  it  is  the  imme- 
diate and  natural  consequence  of  this  violation  of 
the  organic  law.  Here  is  a  natural  and  obvious 
connection  between  the  cause  and  effect,  or  the 
transgression  and  the  penalty.  There  is,  therefore, 
a  reasonableness  and  philosophical  propriety  in  the 
infliction,  which  must  be  apparent  to  every  enlighten- 
ed mind.  But  is  it  reasonable  to  suppose  that  a  man 
will  be  endlessly  miserable  in  hell,  because  in  this 
world  he  refuses  to  eat,  and  starves  to  death,  or 
indeed,  because  he  violates  any  other  law  of  his 
nature  ?     Certainly  not.     With  as  much  propriety  you 


164  THE    PHILOSOPHY 

may  send  a  man  to  the  penitentiary  ten  years  hence  for 
burning  his  fingers  to-day.  If,  in  this  case,  there  is  no 
natural  and  philosophical  connection  between  the  trans- 
gression and  the  punishment,  so  there  is  not  in  the  other. 
The  infliction  is,  therefore,  arbitrary  and  unjust — 
contrary  to  reason  and  the  constitution  of  things,  and 
withall,  opposed  to  the  wisdom  and  benevolence  of 
the  Divine  Administration.  Suppose  an  individual 
travelling  a  dangerous  road,  should  choose  to  prose- 
cute his  journey  in  the  night.  We  read,  "  if  a  man 
walk  in  the  night,  he  stumbleth,  because  there  is  no 
light  in  him."  Now  if  our  traveller  should  fall  by 
the  way  and  fracture  a  bone,  you  would  never  deem 
it  right  and  proper,  after  an  interval  of  twenty  years, 
to  imprison  him  for  the  remainder  of  his  natural  life. 
Yet  this  is  not  more  unreasonable  and  absurd  than  to 
suppose  that  the  ancient  Pharisees,  for  example,  are 
now  shut  up  in  hell  because  eighteen  hundred  years 
ago,  they  persecuted  the  Master.  In  both  cases, 
there  is  evidently  no  possible  connection  between  the 
conduct  of  the  offender  and  the  punishment  he 
receives.  It  is  inferred  that  some  men  will  be  mise- 
rable in  the  future  world,  because  they  are  wricked 
here.  If  the  argument  has  any  force,  it  will  equally 
well  apply  to  all,  for  all  have  sinned.  But  the 
conclusion  is  unauthorized  by  the  premises,  and  the 
whole  argument  in  favor  of  endless  hell  torments,  as 
predicated  upon  the  moral  conduct  of  men  in  this  life 
is  illogical  and  unsound.  The  traveller,  in  the 
illustration,  experienced  the  painful    consequences  of 


OF    PUNISHBIENT.  165 

his  folly  in  the  personal  injury  he  sustained.  A 
broken  limb  was  the  penalty  of  his  imprudence. 
There  was  a  better  way;  "  Jesus  answered,  are  there 
not  twelve  hours  in  the  day  ?  If  any  man  walk  in 
the  day,  he  stumbleth  not,  because  he  seeth  the  light 
of  this  world,"  But  this  man  chose  to  walk  in  dark- 
ness, and  this  is  the  condemnation,  that  light  is  come 
into  the  world,  and  men  loved  darkness  rather  than 
light. 

Another  organic  law  requires  that  all  the  powers 
of  the  body  be  properly  exercised.  Health  and 
strength  are  found  in  action^  not  in  ease.  Without 
suitable  exercise,  the  organs  of  the  body  would  grad- 
ually lose  their  power  and  their  appropriate  functions 
would  be  inadequately  performed.  When  this  is  the 
case,  the  consequences  are  weakness  of  the  muscular 
system,  nervous  irritability,  and  a  fearful  train  of 
diseases  incident  to  a  life  of  inactivit}^  Here,  as  in 
in  the  former  case,  there  is  an  indissoluble  connection 
between  the  offense  and  its  appropriate  punishment. 
The  penalty  has  a  special  and  definite  relation  to  the 
nature  of  the  transgression,  and  it  follows  as  the 
natural  consequence  of  the  same.  Let  muscular  mo- 
tion be  suspended,  and  in  one  year,  the  strong  arm 
would  become  weak  and  powerless.  For  this  infringe- 
ment of  the  law,  the  offender  would  probably  be 
deprived  of  the  use  of  his  limbs,  a  penalty  corres- 
ponding to  the  nature  of  his  demerits,  and  quite 
sufficient  without  the  imaginary  woes  of  the  future. 


166  THE    PHILOSOPHY 

The  same  is  true  of  the  mind.  Exercise  is  neces- 
sary to  the  proper  development  of  its  powers.  All 
the  faculties  become  strong  and  vigorous  by  being 
suitably  employed.  This  is  an  organic  law  of  the 
mind,  and  it  operates  as  mvariably  as  those  that 
relate  to  the  body.  As  exercise  is  necessary  to  the 
perfection  of  our  powers,  whether  of  body  or  mind, 
so  it  is  likewise  the  secret  of  success  in  every  enter- 
prise. Obedience  to  this  law  is  ever  rewarded  with 
physical  strength  and  intellectual  energy,  and  every 
violation  is  punished  with  bodily  weakness  and  men- 
tal imbecility. 

It  is  by  the  constant  exercise  of  the  powers  of 
locomotion,  that  the  traveller  is  enabled  to  accomplish 
his  journey.  The  mind  is  exercised  in  the  production 
of  thought  and  feeling.  It  soars  above  the  eagle's 
flight,  and,  from  the  dizzy  eminence  descends  to  th.e 
unmeasured  depths  below.  It  was  by  the  exercise  of 
these  powers,  that  Homer  and  Shakspeare  gained  the 
lofty  summits  of  Parnassus.  Thus,  Franklin  tra- 
versed the  region  where  the  storms  gather.  The 
tempest  was  his  pavilion — the  dark  clouds  were  his 
chariot,  and  the  winged  lightnings  were  in  his  grasp. 
In  this  manner,  too,  Newton  was  prepared  to  unfold 
to  the  world  the  sublime  mysteries  of  Nature,  when 

"  AH  lier  works  lay  hid  in  night." 

It  is  evident  that  man  is  rewarded  or  punished 
as  he  acts  in  harmony  with,  or  in  opposition  to, 
the  laws  of  his  being.     It   is  a   fact,   that  our  condi- 


OF    PUNISHMENT.     f~  167 

tiou  of  pleasure  or  pain  is  made  to  depend  upon  the 
exercise  of  our  powers.  When  wisely  exerted,  they 
are  so  many  springs  of  happiness,  uninterrupted  and 
ever  new.  The  world  appears  beautiful  and  glorious 
to  such  a  man.  He  sees  the  impartial  benevolence 
of  God  in  the  sun  and  in  the  rain — in  the  green  earth 
and  the  crystal  waters — the  winds  whisper  of  Him — 
the  pale  moon  light  is  a  dim  reflection  of  His  glory, 
and  the  distant  stars  appear  to  his  vision  like  the  soft 
eyes  of  angel  sentinels,  that  watch  over  the  slumber- 
ing world.  All  Nature  smiles  before  him,  and  her 
ten  thousand  voices  penetrate  the  lone  depths  of  the 
spirit, 

'•  Ujitwistiug  a!l  the  chains  ihat  tie, 
The  hidden  soul  ot'  harmony." 

If  we  fail  to  cultivate  and  improve  the  higher 
faculties  of  our  nature,  we  sufTer  the  immediate 
consequences  of  our  neglect.  Our  happiness  is,  limit- 
ed by  the  partial  development  of  these  powers.  There 
is  a  want  of  mental  strength  and  nervous  energy — a 
growing  indisposition  to  vigorous  effort,  accompanied 
by  an  unnatural  and  diseased  action  of  the  whole 
system.  This  is  as  true  of  the  mind  as  of  the  body. 
There  can  be  no  doubt  as  to  the  correctness  of  this 
principle,  or  the  propriety  of  its  general  application. 
Here  you  observe,  that  whether  our  powers  are  wisely 
or  improperly  exercised,  every  action  is  sure  to  produce 
its  corresponding  effect.  Whether  this  be  favorable 
or  adverse  to  our  present  happiness,  depends  upon  the 
nature  of  the  action.     The  idea  which  these  remarks 


168  THE    PHILOSOPHY 

are  intended  to  illustrate,  and  which  I  wish  to  impress 
upon  the  mind,  is  this  : — Punishment  under  the  Divine 
administration  is  not  a  future,  arbitrary  infliction.  It 
is  confined  to  the  sphere  of  our  present  existence.  And 
where  should  we  expect  to  gather  in  the  harvest  of 
mingled  pleasure  and  pain  consequent  upon  our 
doings,  but  in  this  world,  the  field  of  our  labors  ? 
What  lies  beyond,  is  of  God,  and  not  of  us.  Those  who 
look  to  the  future  world  for  their  appropriate  recom- 
pense, expect  to  reap  where  they  have  not  sown. 
The  idea  is  alike  unphilosophical  and  unscriptural. 
It  aims  to  interrupt  the  obvious  and  necessary  relation 
between  our  actions  and  their  appropriate  consequen- 
ces. We  may  as  well  attempt  to  separate  the  pain 
from  -  the  disease.  There  is  an  essential  and  eternal 
union  here  which  cannot  be  dissolved.  Then,  let  it 
be  remembered  that,  in  the  moral  conduct  of  men 
arid  their  rewards  and  punishments,  there  is  a  natural 
connection  of  cause  and  effect.  If  we  but  rightly 
improve  our  time  and  faculties,  we  shall  be  happy. 
There  are  springs  of  the  most  refined  and  elevated 
enjoyment  ever  open  to  those  who  seek  wisdom. 
Let  us  suppose  the  case  of  one  who  had  every  oppor- 
tunity to  become  acquainted  with  the  various  branches 
of  natural  science.  By  a  proper  use  of  his  faculties, 
and  a  judicious  improvement  of  his  superior  advan- 
tages he  might  have  been  wise  and  useful  ;  but  he 
lived  and  died  in  ignorance.  In  what  way  is  this 
man  punished  for  his  ungrateful  neglect  of  Heaven's 
blessings,  and  the  misapplication  of  his  own  powers? 


OF    PUNISHMENT.  169 

It  is  true  this  man  hid  his  talent  in  the  earth,  and 
you  are  authorized  to  say  that  he  is  obnoxious  to 
punishment.  A  wise  reference  to  his  o^\^l  interest 
and  happiness  would  have  led  him  to  seek  knowledge 
and  understanding.  In  the  researches  of  the  Geolo- 
gist and  the  sublime  investigations  of  the  Astrono- 
mer, he  would  have  found  new  cause  to  reverence 
God,  to  admire  His  works,  and  to  observe  His  laws* 
All  these  incentives  to  a  life  of  obedience  and  devo' 
tion  were  lost  in  his  case  through  his  own  neglect, 
and  the  misimprovement  of  his  time.  Without  doubt 
the  popular  Theology  would  send  this  man  to  hell 
because  he  did  not  study  Astronomy  I  But  we  may 
dispose  of  his  case  in  a  manner  that  will  far  better 
accord  with  the  philosophy  of  Nature  and  the  Bible. 
This  man  never  worshiped  God  among  the  stars  ! 
He  never  enjoyed  those  higher  and  holier  communi- 
cations of  knowledge  and  happiness  which  he  might 
have  received.  It  would  be  little  short  of  madness 
to  suppose  that  he  would  be  sent  to  hell  forever  be- 
cause he  did  not  improve  his  mind.  We  might  as 
well  conclude  that  he  would  come  under  the  same 
condemnation  for  neglecting  to  exercise  the  members 
of  his  body.  But  the  nature  of  his  punishment,  and 
its  proper  place  in  the  order  of  time  and  circumstances 
can  hardly  be  a  matter  of  controversy.  In  this  case, 
as  well  as  in  the  others  I  have  mentioned,  the  conse- 
quences were  immediate  and  sure.  In  the  pursuit  of 
unworthy  objects,  he  lost  sight  of  the  perfection  and 
glory   of    which    his    nature    was    susceptible.      He 

16 


170  THE    PHILOSOPHY 

Stopped  short  of  the  lofty  eminence  which  he  might 
have  attained,  leaving  the  treasures  of  superior  light 
and  knowledge  to  be  enjoyed  by  the  faithful  and  true. 
Here  the  proper  punishment,  as  well  as  its  relation  to 
and  dependence  upon  the  conduct  of  the  man,  are 
clearly  seen.  There  was  light  for  him,  but  he  loved 
darkness  or  ignorance,  "  And  this  is  the  condemna- 
tion, that  light  is  come  into  the  world,  and  men  loved 
darkness  rather  than  light." 

This  course  of  reasoning  will  apply  to  the  'moral 
and  religious  nature  of  man.  In  the  teachings  of  the 
Master,  we  find  an  instructive  parable  which  will 
serve  as  an  illustration  of  the  subject.  "A  certain 
man  made  a  great  supper,  and  bade  many;  and  sent 
his  servant  at  supper  time  to  say  to  them  that  were 
bidden,  Come,  for  all  things  are  now  ready. "^  But  it 
appears  that  for  various  and  unimportant  reasons,  the 
persons  invited  did  not  attend.  Now  in  what  way 
were  they  punished  for  their  wicked  ingratitude  and 
obstinacy  ?  What  is  the  penalty  for  refusing  to 
attend  a  feast  ?  How  were  these  men  made  to  suffer 
the  consequences  of  their  folly  ?  The  answer  is 
plain  : — They  were  shut  out  from  the  light  and  beauty 
of  the  banqueting  hall,  and  deprived  of  all  the  plea- 
sures of  a  sumptuous  entertainment.  This  answer, 
which  may  be  drawn  from  the  parable  itself,  clearly 
indicates  the  nature  of  the  punishment.  You  will 
observe  that  the  figure  of  a  great  supper  is  here  em- 
ployed to  represent  the  Gospel,  and  the  nature  of  the 

1.  See  Lixke,  chapter  xiv. 


OF    PUNISHMENT.  171 

punishment  is  strongly  implied  in  the  language  of  the 
Saviour  : — "  For  I  say  unto  you,  that  none  of  those 
men  which  were  bidden  shall  taste  of  my  supper." 
Here  we  have  the  true  idea  of  the  punishment. 
From  the  very  nature  of  the  case,  the  disobedient 
and  irreligious  man  is  shut  out  from  this  great  feast. 
He  is  self-banished  from  God  and  the  glory  of  His 
power.  He  is  not  disposed  to  seek  the  lofty  eminence 
where  the  votaries  of  Truth  quench  their  thirst  at  the 
mountain  rill ;  but  is  content  to  drink  from  the  muddy 
pools  and  marshy  glens  below.  His  happiness  is  less 
refined  and  elevated  in  its  nature.  There  are  springs 
of  moral  life  and  spiritual  rest  and  peace,  which  are 
all  unknown  to  him — they  exist  in  God.  If  the 
moral  sentiments  are  neglected  and  forgotten — if  the 
religious  faculties  are  not  employed  in  gratitude  and 
praise  and  adoration,  we  may  expect  as  the  natural 
consequence  that  our  love  will  grow  cold — that  we 
shall  lose  the  moral  power  and  spiritual  strength 
we  possess,  and  that  darkness  and  insensibility  will 
follow  instead  of  the  true  light  and  the  excellent 
glory. 

We  have  had  occasion  to  observe  in  substance,  that 
the  exercise  of  our  powers,  whether  of  body  or  mind, 
is  essential  to  their  strength  and  preservation  ;  also, 
that  every  infringement  of  this  law  is  followed  by  its 
immediate  and  appropriate  punishment.  The  analogy 
holds  good  in  the  present  application  of  the  argument. 
As  our  highest  happiness  results  from  the  proper  and 


172  THE   PHILOSOPHY 

healthy  action  of  the  moral  and  religious  faculties, 
so,  if  these  are  neglected  or  improperly  exercised, 
they  become  the  source  of  uneasiness  and  pain.  Sin 
and  unbelief  are  punished  with  present  condemnation: 
"  The  wicked  are  like  the  troubled  sea,  when  it 
cannot  rest."^  This  condemnation  is  not  in  the  future. 
*'  He  that  believeth  not  is  condemned  alreadyy"^  And 
the  nature  of  this  condemnation  is  clearly  defined  in 
in  the  text.  This  alone  is  revealed  in  Nature  and 
Revelation,  and  confirmed  by  the  experience  of  every 
man.  The  sinner  may  as  well  attempt  to  flee  from 
himself  as  to  escape  from  this  condemnation.  It  is 
ever  present — and 

*'  Conscience,  "while  she  seems  to  sleep 
On  rose  and  myrtle,  lull'd  with  syren  song, 

*  *  #  *  ♦ 
See,  from  behind  her  secret  stand, 

The  sly  informer  minutes  every  fault, 
And  l.er  dread  diary  with  horror  fills. 

*  *  *  *  * 
Thou  tremendous  power ! 

Who  dost  inhabit  us  without  our  leave ; 
And  art  within  ourselves  another  self, 
A  master  self,  that  loves  to  domineer, 
And  treat  the  monarch  frankly  as  the  slave ! 
How  dost  thou  light  a  torch  to  distant  deeds  ? 
Make  the  pa«t,  present,  and  the  future  frown  ? 
How  even  and  anon,  awake  the  soul, 
As  with  a  peal  of  thunder,  to  strange  horrors  ?" 

Let  the  sinner  remember  that  his  condemnation  is 
not  removed  from  the  present  to  the  far  distant  future. 
'  His  damnation  slumbereth  not' — '  He  is  condemned 
already ^^  '  and  this  is  the  condemnation,   that    light 

2.  Isaiah  Iviii.  20.  3.  John  iii.  3. ' 


OF    PUNISHMENT.  173 

is  come  into  the  world  and  men  love  darkness.'  Oh, 
is  it  not  enough  that  the  sinner  is  left  to  wander  amid 
the  gloom  and  darkness  of  ignorance  and  moral  night ! 
Will  you  say  he  is  not  punished  when  he  is  without 
light  and  without  hope  in  the  world  ?  Is  it  well  with 
him  when  he  can  find  no  rest  ? — View  him  when  the 
pale  ghosts  of  innocence  and  virtue  witness  his  fever- 
ish slumbers.  The  night  brings  no  repose,  for  'there 
is  no  peace  to  the  wicked.'  When  the  morning 
dawns,  his  frightful  visions  give  place  to  the  more 
fearful  reality.  Light  shines  upon  the  world,  but  his 
soul  is  dark.  In  every  foot-fall  he  hears  the  sentence 
of  condemnation.  The  ten  thousand  voices  of  Nature 
speak  to  him  but  the  language  of  reproach ;  and 
every  leaf  that  trembles  in  the  breeze,  but  makes  him 
tremble  too !  There  is  no  escape  from  this  condemna- 
tion. When  the  lone  wanderer  in  a  desert  land,  shall 
quench  his  thirst  with  the  burning  sands  beneath  his 
feet — when  the  weary  pilgrim  shall  find  sweet  repose 
on  a  couch  of  thorns,  or  in  the  midst  of  devouring 
flames  ;  then  the  sinner  may  expect  to  find  rest  and 
joy  in  transgression.  As  you  reverence  the  Author  of 
your  existence  and  would  secure  your  own  happiness, 
observe  the  Divine  requirements,  and  remember  that 
darkness,  tribulation  and  anguish,  are  the  present 
portion  of  the  wicked. 

O,  walk  in  Wisdom's  ways,  and  thy  peace  shall  be 
as  a  river,  and  thy  righteousness  as  the  waves  of  the 
sea.     If  we  thus  act  and  live,  we  shall  not  seek  in 

16p 


174  THE    PHILOSOPHY    OF    PUNISHMENT. 

in  vain  for  water  in  a  barren  land.  The  windows  of 
heaven  will  be  open  to  us,  and  the  fountain  of  our 
rest  and  joy  will  be  as  a  mighty  flood.  Then  we 
shall  walk  in  the  green  pastures,  and  beside  the  still 
waters  of  life  and  salvation.  We  shall  enjoy  com- 
munion with  God,  and  that  delightful  unity  among 
ourselves,  which  is  more  precious  than  "  the  dew  of 
Hermon,  that  ascended  upon  the  mountains  of  Zion." 
Here  I  present  you  with  the  great  moral  lesson  to  be 
drawn  from  this  subject : 


Vice  ever  brings  its  own  punishment, 


And  "Virtue  alone  is  happiness  below." 


DISCOURSE   XII 


CONCLUSION. 


„  Let  us  hear  the  conclusion  of  the  whole  matter."— EccL.  XII.  13. 

There  is  a  disposition  among  men  to  distrust  the 
benevolent  purposes  of  the  Divine  Being.  God  is 
true,  but  man  is  faithless.  His  unbelief  is  sufficient 
to  disturb  his  present  peace,  and  to  overshadow  his 
future  destiny  with  the  deepest  gloom.  When  the 
soul  is  dark,  the  creature  is  unhappy.  To  enlighten 
the  human  understanding — to  strengthen  the  weak — 
to  confirm  the  highest  hopes  of  humanity,  and  to 
further  the  knowledge  of  the  glory  of  God,  is  the 
appropriate  business  of  the  Christian  ministry.  We 
indulge  the  hope  that  an  earnest  though  humble  effort 
may  subserve  the  interests  of  this  cause.  If  we  have 
been  unable  to  commend  the  truth  to  every  man's 
conscience,  it  is  still  possible  that  our  labor  has  not 
been  in  vain.  Before  we  close  this  discussion  and 
submit  the  subject,  it  will  be  necessary  to  present  a 
summary  of  the  evidence  on  which  your  decision 
should  rest.  From  our  present  point  of  observation, 
we  may  command,  at  a  single  view,  the  entire  ground 
of  the  argument.     This  will  enable  you  to   form  an 


176  CONCLUDING 

intelligent  judgment.  It  now  only  remains  for  us  to 
*'  hear  the  conclusion  of  the  whole  matter." 

In  the  first  discourse,  it  was  our  object  to  illustrate 
the  inefficacy  of  the  old  Theological  Systems  and 
the  various  theories  in  morals  and  religion.  We  had 
occasion  to  observe,  that  little  comparatively  had  been 
accomplished  for  man,  either  to  improve  his  disposi- 
tion, character  or  external  condition.  From  the 
present  state  of  society,  and  other  facts  and  circum- 
stances, it  was  rendered  evident  that  certain  means 
have  been  long  and  faithfully  employed,  without  any 
important  results  ;  that  these  have  failed  to  renovate 
the  world — to  elevate  the  standard  of  the  public 
morals — to  purify  the  heart  or  to  correct  the  outward 
life.  We  ventured  to  propose  other  principles  of 
action — to  hint  at  other  means  and  measures.  The 
world  has  followed  its  old  ways  long  enough.  After 
the  experience  of  so  many  ages  spent  in  fruitless 
effort,  we  deemed  it  proper  to  adopt  a  higher  rule  of 
life,  and  inconsistent  to  reject  the  principle  by  which 
we  proposed  to  govern,  without  the  test  of  an  actual 
experiment. 

We  were  then  prepared  to  assume  our  position  and 
advance  our  peculiar  idea.  As  God  is  the  acknow- 
ledged source  of  all  being,  '  from  whom,  and  through 
whom,  and  to  whom,  are  all  things,'  it  was  proper  to 
reason  first  from  His  nature.  Accordingly  the  several 
Attributes  of  the  Divine  Being  were  successively 
employed  as  the  ground  of  the  argument.     In  every 


DISCOURSE.  177 

case,  we  were  led  to  the  same  conclusion.  We  rea- 
soned from  different  points  to  one  point.  It  was  made 
to  appear  that  God  must,  of  necessity,  be  present  with 
every  creature  He  has  made  ;  also,  that  His  works 
possess  those  characteristics  which  render  them  illus- 
trative of  His  goodness  and  wisdom — that  there  is  in 
all,  a  benevolent  design  and  a  complete  subserviency 
of  the  means  to  the  end. 

This  reasoning  was  applied  to  humanity.  We 
think  the  fact  was  rendered  sufficiently  evident,  that 
if  the  two  essential  characteristics  of  wisdom  are 
united  in  the  last  and  noblest  work  of  the  Creator, 
the  result  is  certain,  and  man  must  be  saved.  It  was 
further  maintained,  that  as  God  is  Almighty,  He  can 
accomplish  His  purpose,  or  execute  whatever  His  love 
may  prompt  and  His  wisdom  devise.  We  were  made 
acquainted  with  the  fact  that  this  wisdom  is  from 
above,  because  it  is  "without  partiality."  Our  attention 
was  called  to  the  evidence  that  God  is  impartial  in 
the  bestowment  of  His  blessings,  causing  His  sun  to 
shine  on  the  evil  and  on  the  good,  and  sending  rain 
on  the  just  and  on  the  unjust.  It  was  proved  that  the 
mercy  of  the  Lord  endureth  forever — that  the  nature 
and  disposition  of  mercy  is  to  pity  and  forgive  the 
offender,  and  to  relieve  his  sufferings.  We  ventured  to 
assume  what  all  must  admit,  that  God  is  perfectly 
just.  The  next  step  was  to  prove  that  the  justice  of 
God  requires  the  rectitude  of  man — that  the  claims 
of  justice  will  only  be  secured  when  all  men  become 


178  CONCLUDING 

Thus  it  appears,  that  infinite  justice  is  incompatible 
with  endless  disobedience — that  every  child  of  God 
must  do  justly — that  all  must  finally  be  made  holy,  or 
the  demands  of  justice  be  unsatisfied  forever.  To 
give  additional  force  to  the  argument,  it  was  contend- 
ed that  God  is  immutable — that  as  He  was  merciful 
and  long-suffering  in  the  beginning,  He  will  be  no 
less  so  in  the  end — that  His  nature  is  "fever  the  same, 
while  His  purposes  admit  of  no  change  or  modification. 
The  several  attributes  united,  form  the  Divine  Nature 
which  was  proved  to  be  love.  As  "God  is  love,"  and 
as  He  is  ever  present  in  all  places,  and  w^ith  all  His 
creatures,  it  was  our  privilege  to  rest  in  a  most 
happy  conclusion  : — God  can  no  more  withhold  His 
love  from  a  single  soul  than  He  can  withdraw  His 
all-pervading  presence  from  a  part  of  the  Universe. 

Your  attention  •  was  next  called  to  the  Works  of 
Nature.  It  was  our  object  to  illustrate  and  enforce 
the  truth  that  the  being,  the  wisdom  and  the  goodness 
of  God  "  are  clearly  seen,  being  understood  by  the 
things  that  are  made.  It  was  contended  first,  that  the 
creation  proves  the  existence  of  an  infinite  Intelligence. 
That  if  the  works  of  art,  from  the  simplest  to  the  most 
complicated,  convey  to  our  minds  the  idea  of  mental 
agency — if  the  structure  is  proof  of  the  existence  of 
a  builder  who  had  the  wisdom  to  conceive,  and  the 
power  to  accomplish  his  design  ;  surely,  the  creation 
should  be  regarded  as  the  work  of  One  who  had  infi- 
nite love  to  move,    unerring  wisdom  to  direct,    and 


DISCOURSE.  179 

almighty  power  to  execute.  By  this  course  of  illus- 
tration, we  were  led  to  the  Apostle's  conclusion,  "He 
that  built  all  things  is  God."  The  second  part  of  our 
argument,  as  derived  from  this  source,  was  designed 
to  show  that  the  existence,  the  arrangement  and  the 
harmony  of  the  Universe — that  Universal  Nature  in 
all  her  stupendous  operations,  is  constantly  tending  to 
one  great  result — life  and  happiness.  Thus  the  only 
logical  conclusion  was  seen  to  favor  our  idea. 

Having  proceeded  thus  far,  it  was  thought  proper 
to  inquire  into  the  Nature  of  Good  and  Evil,  with 
a  view  to  determine  which  would  be  likely  to  triumph. 
God  was  presented  to  us  as  the  Author  of  all  things 
— the  ultimate  source  of  all  life,  motion,  sensation 
and  intelligence — as  the  original  Cause  of  all  causes, 
in  w^hom  was  the  germ  of  all  existences.  Man  and 
every  thing  in  nature  was  supposed  to  be  subject  to 
the  law  of  gradual  development  and  progressive  life  ; 
hence  all  at  the  beginning  are  imperfect.  Good  was 
admitted  to  be  a  Positive  Principle,  while  it  was 
assumed  that  Evil  implies  merely  a  negative  state — 
the  absence  of  Good.  It  was  our  object  to  prove  that 
one  is  in  its  nature  eternal,  and  that  the  other  is  of 
necessity  temporary.  We  trust  it  was  made  to  appear 
that  while  Good  is  the  Great  First  Cause,  claiming 
an  independent  existence.  Evil  is  only  that  imperfect 
condition  of  things  in  which  they  are  not  sufficiently 
advanced  to  disclose  the  ultimate  design.  Our  idea 
is  well  expressed  by  the  poet — 


180  CONCLUDING 

"  There  is  but  one  great  riglit  and  pood ;  and  ill 
And  wrong  are  shades  thereof,  not  substances  ; 
Nothing  can  be  antagonist  to  God." 

Good  being  an  indestructible  principle,  and  Evil  an 
unsettled  condition,  we  were  authorized  to  conclude 
that  Good  will  ultimately  triumph.  Thus  God  will 
be  all  in  all,  and  man  be  purified  and  saved. 

The  next  argument  for  the  holiness  and  consequent 
happiness  of  man,  was  derived  from  his  own  nature. 
Four  distinct  propositions  were  employed : — First,  the 
universal  desire  for  immortal  life  and  happiness.  As 
the  Creator  has  made  sufficient  provision  for  the  wants 
of  all  His  creatures — as  He  openeth  His  hand  and 
satisfieth  the  desire  of  every  living  thing,  it  was 
inferred  that  He  will  not  disappoint  the  earnest  expec- 
tation of  the  spirit. 

Second: — Man  was  proved  to  be  a  progressive 
being.  He  was  supposed  to  possess  faculties  and 
capacities  susceptible  of  almost  endless  expansion — 
interior  powers  that  find  their  appropriate  exercise  in 
the  purest  thoughts  and  the  loftiest  aspirations — a 
deathless  nature  ! — yet  one  that  cannot  live  without 
**  the  bread  of  God,"  "  which  cometh  down  from 
heaven."  The  argument  in  this  form  is  deemed  con- 
clusive. However  imperfect  the  creature  maybe  he  is 
still  subject  to  the  same  law  of  progressive  development. 
The  powers  of  his  inward  being  will  be  gradually 
unfolded.  He  is  destined  to  receive  higher  and  still 
higher  degrees  of  spiritual  illumination,  until  he  is 
qualified  to  rejoice  amid  the  light  and  glory  which 


DISCOURSE.  181 

eye  hath  not  seen  or  the  heart  of  man  conceived. 
Every  thing  is  imperfect  at  the  beginning,  but  every 
thing  must  go  on  to  perfection.  The  little  blade  will 
develop  a  grain  that  is  precious.  The  seed  deposited 
by  the  winds  will  yield  a  fruit  that  is  pleasant  to  the 
taste.  The  little  acorn  will  become  an  oak.  It  doth 
not  yet  appear  what  we  shall  be.  What  if  we  find. 
man  low  and  grovelling  ?  This  is  but  the  rudimental 
state — the  first  stage  of  his  progress.  He  may  be  an 
animal  now — a  worm — but  there  is  an  immortal  germ 
in  him,  and  he  shall  be  an  angel  of  God  ! 

The  adaptation  of  the  creature  to  its  proper  sphere, 
through  all  the  gradations  of  being,  was  next  assumed 
as  the  foundation  of  the  argument.  It  was  observed  that 
in  the  nature  of  animals,  and  the  physical  constitution 
of  man,  there  is  a  manifest  reference  to  the  external 
world.     Every  living  thing  is  fitted  to  its  appropriate 
place ;  but  there  is  no  special  adaptation  of  the  spirit 
to  earth.     It  will  live  and  enjoy  a  higher  life,  when 
"the  earthly  house  of  this  tabernacle  is  dissolved." 
There  is  a  better  countr}^,  that  is  a  heavenly — that  is 
the  spirit's  home.     As  the  Divine   Love  and  Wisdom, 
have  furnished  a  suitable  element — a  sphere   and  a 
habitation  for  every  creature  of  this  lower  world, — 
so  there  must  be  higher  spheres  for  celestial  beings. 
In  our  "Father's  house  are  many  mansions" — a  place  is 
prepared  for  you.     The  force  of  the  argument  in  this 
case  depends  on  what  appears  to  be  an  invariable  law 
of  Nature.     So  far  as  our  observations  extend,  it  is  a 

17 


182  CONCLUDING 

settled  principle  of  the  Divine  economy,  and  hence 
the  truth  in  its  application  to  man  is  confirmed. 

Under  the  fourth  proposition,  it  was  made  to  appear, 
that  the  tendency  to  evil  has  its  existence  in  the  animal 
nature — that  the  spirit  is  pure — fitted  to  enjoy  the 
presence  of  God  and  to  delight  in  His  law,  even  while 
another  law  is  seen  warring  in  the  members.  As 
the  flesh  with  all  its  lusts,  must  perish  here,  and 
cannot  inherit  the  life  to  come,  the  inference  was 
drawn,  that  man  will  be  delivered  from  the  body  of 
this  death,  and  be  led  by  the  Spirit  to  his  immortal 
inheritance. 

The  next  evidence  of  the  truth  of  our  idea  was 
derived  from  the  Divine  Paternity.  God  is  the 
universal  Father.  He  sustains  this  relation  to  the 
spirits  of  all  flesh.  We  had  occasion  to  speak  of  the 
law  which  binds  the  parent  to  love  and  protect  his 
offspring.  It  was  assumed  that  the  obligation  does 
not  in  any  way  depend  on  the  conduct  of  the  child, 
or  any  peculiarities  of  its  disposition  and  character. 
It  was  proved  to  exist  as  a  necessary  part  of  the 
Divine  economy  in  Nature.  From  these  premises, 
we  w^ere  led,  by  a  course  of  inductive  reasoning,  to 
the  only  rational  conclusion,  that  our  heavenly  Father 
will  not  and  cannot  abandon  His  children.  As  the 
obligation  is  of  Divine  institution  and  authority,  God 
will  not  deny  Himself  by  acting  contrary  to  its 
requirements.  His  love  will  remain  unchanged,  and 
His  benediction  will  rest  on  the  M'andering  prodigal 
while  he  is  yet  far  from  the  mansion  of  his  Father. 


DISCOURSE.  183 

Another  illustration  of  our  idea  was  found  in  the 
Mission  of  Christ.  In  the  nature,  the  design  and 
the  end  of  that  great  enterprise — in  the  view  of  its 
Divine  origin  and  glorious  consummation,  we  felt  a 
deeper  conviction — in  the  magnitude  of  his  work,  the 
purity  of  his  principles,  the  fullness  of  his  love,  and 
the  serenity  of  his  mind — in  short,  in  the  living 
example  of  a  perfect  man,  there  is  much  to  streng- 
then our  faith  and  hope,  and  to  warm  our  affections. 
We  see  what  humanity  may  become — what  man  is 
when  his  interior  nature  is  unfolded,  and  his  spiritual 
powers  are  freely  and  divinely  exercised.  In  the 
knowledge  of  what  Christ  was,  we  have  a  beautiful 
conception  of  what  we  shall  he.  We  must  *'  grow 
up  into  him  in  all  things,"  "unto  a  perfect  man, 
unto  the  measure  of  the  stature  of  the  fullness  of 
Christ." 

As  the  course  of  reasoning  pursued  in  the  illustra- 
tion of  our  idea,  had  been  mainly  of  a  philosophical 
character,  it  remained  to  support  our  conclusions  by  a 
direct  appeal  to  the  Scriptures.  We  have  present- 
ed the  testimony  from  this  source,  and  if  in  your 
judgment  there  is  no  other  or  higher  authority,  you 
must  abide  the  decision.  We  trust  it  was  made  to 
appear  to  the  satisfaction  of  all,  that  the  will  and 
pleasure  of  God  is  the  saTvation  of  the  world  ;  and 
that  His  promise  and  oath  are  pledged  for  the  accom- 
plishment of  His  purpose.  In  the  second  place,  it 
was  proved  from  the  Scriptures  that,  the  blessings  to 
be  enjoyed  in  Christ  will  far  exceed  in  number  and 


184  CONCLUDINi& 

magnitude  the    evils  of  transgression,  so  that  where 
sin  abounded    grace   shall  much  more    abound.     All 
who  have  suffered  the  consequences   of   the    offense 
will  receive  and  enjoy  the   fruits  of  obedience.     All 
who  were  made  sinners  shall  be  made  righteous,  and 
those  who  have  received  the  wages  of  sin,  which  is 
death,  will  possess  the  gift  of  God,  which  is  eternal 
life.     It  was  further  proved,   that  the  great  salvation 
which  comprehends  the  immortal  joys  of  the  world 
to    come,  depends  not    on    human  agency,    but    the 
ability  of  God  to  accomplish  His  purpose.     It  is  "not 
of   works,    lest    any    man    should   boast;"    but  "by 
grace,  to  the  end  the  promise  might  be  sure  to  all." 
Again,    the  scripture  writers  declare  that  the    sin  of 
the  world  shall  be  taken  away,  and  everlasting  right- 
eousness brought  in.     God  will  destroy  the  veil  and 
the  covering  that  is  spread  over  the  nations — swallow 
up    death  in  victor)^",    and  reconcile    the   world  unto 
Himself.     The  kingdom  of  Christ  is  represented  as 
universal.    "All  people"  shall  "serve  him,"  and  of  the 
"  increase  of  his  government  and  peace  there  shall  be 
no    end."     If,  according   to  the  record,   "  God    hath 
given  to  us  eternal  life^''"' — if,  in  the  future  world  all 
men  will  be  clothed  upon  with  immortal  and  glorious 
bodies,    and  possess  the  nature  of  angels,    this  is  all 
that  we  can  desire,  and  the  light  of  this   faith  must 
fill  the  soul  with  joy  unspeakable. 

Even  in  the  nature  of  punishment  we  have  an 
evidence  of  the  truth  of  our  general  proposition. 
Men  are  recompensed  in   the  earth.     The    intimate 


DISCOURSE.  185 

connection  between  every  action  and  its  appropriate 
consequence  is  plainly  discernible,  so  that  the  autho- 
rity of  Revelation  is  sanctioned  by  an  enlightened 
philosophy. 

Here  we  propose  to  leave  the  argument.  You  are 
not  required  to  rest  your  faith  on 

"  Trifles  light  as  air." 

You  have  evidence  before  you  which,  in  our  judgment, 
is 

"  confirmation  strong 
As  proofs  of  Holy  Writ." — 

From  the  Attributes  of  God,  the  Works  of  Nature,  the 
Philosophy  of  Good  and  Evil,  the  Constitution  of  Man, 
the  Divine  Paternity,  and  the  Mission  of  Christ,  no 
less  than  from  the  combined  and  concurrent  testimony 
of  Apostles  and  Prophets,  we  derive  the  assurance, 
that  God  "  will  have  all  men  to  he  saved.^^ 

We  have,,  of  course,  furnished  but  a  small  part  of 
the  evidence  that  might  be  adduced  in  the  discussion 
of  this  interesting  subject.  It  is  impossible  to  exhaust 
the  theme,  since  the  truth  is  revealed  in  all  the  works 
and  ways  of  God.  .It  whispers  in  every  breeze — distills 
in  the  dews  and  showers — it  is  written  in  radiant  lines 
on  the  starry  heavens — it  gushes  from  every  fountain 
— sparkles  in  the  rill,  and  shines  in  the  sun-beam — it 
speaks  from  every  wound  of  a  crucified  Redeemer, 
and  hath  its  deep  utterance  in  the  sublime  voices  of 
Nature,  of  Reason,  and  of  Revelation. 

We  are  wedded  to  no  system.  It  is  no  narrow  and 
sectarian  platform  on  which  we  stand.     It  is  not  a 


186  CONCLUDING 

creed  or  confession  to  which  we  ask  your  assent.  We 
leave  the  spirit  free  and  the  thought  unfettered.  We 
are  not  commissioned  to  make  shackles  for  the  world 
to  wear.  Too  many,  alread}'-,  are  engaged  in  that 
business.  We  only  present  our  idea.  For  the  sake 
of  humanity  we  hope  it  may  be  accepted.  We  have 
no  interest  in  building  up  a  mere  earthly  power.  We 
labor,  not  for  the  sect — but,  for  humanity  ;  not  for  the 
ism,  but  for  the  idea.  We  desire  to  advance  the  truth 
— to  hallow  the  name  of  God,  and  to  bear  a  message 
of  hope  to  the  imprisoned  spirits  of  men.  There  are 
many  to  whom  the  influence  of  this  truth  is  precious, 
and  for  whom  it  has  a  great  work  to  perform.  It 
comes  to  ''seek  that  which  was  lost,  and  to  restore  that 
which  was  driven  away."  It  will  strengthen  the 
weak  and  "  bind  up  that  which  was  broken." 
The  child  of  sorrow  requires  its  holy  ministry.  The 
faint  and  the  dying  must  have  something  to  support 
them  when  heart  and  flesh  fail.  This  truth  will  be  a 
healing  balm  to  the  torn  and  bleeding  bosoms  of 
humanity.  It  will  soften  the  grief  of  those  who 
mourn  over  the  wreck  of  earth's  best  joys  ! — It  will 
lift  up  the  pilgrim  who  bends  to  the  grave  of  his 
buried  hopes  ;  and  the  poor  exile  will  rejoice  to  know 
that  he  has  a  kind  Father  and  a  "  sweet  home"  in 
heaven. 

We  would  enforce  our  peculiar  idea  because  it 
appears  to  be  necessarily  and  intimately  connected  with 
true  spiritual  worship.  Before  the  heart  and  the 
affections  can  be  properly  engaged  in  the  service — 


DISCOURSE.  187 

before  the  worshiper  will  bow  in  the  beauty  of  holi- 
ness he  must  have  right  views  of  God.     The  Divine 
nature  must  not  only  command  his  highest  reverence, 
but  it  must  excite  his   deepest  and  purest  love.     Our 
idea  will  never  ra.ake  men  mad  or  melancholy.     It 
has  no  power  to   arouse  the  unholy  passions.     They 
expire  beneath  its  gentle  sway.     It  sanctions,  no  irre- 
verence to  God  or   cruelty  to   man.     It  is    "  full  of 
mercy  and  good  fruits."     Hitherto  its  power  has  been 
but  little  felt ;  but   the  world  must  yet  adopt  a    faith 
that  works  by  love,  to  purify  the    heart.     Our  idea 
has  been  like    a  sun-beam    struggling  to  scatter  the 
clouds.     We    have    contended  against   fearful    odds. 
Our  influence   has   apparently  been  measurably  lost 
amid   the    opposing    influences.     It   has   been  like  a 
little  rill  of  some  ethereal  fluid,  diluted  by  a  thousand 
polluted  streams.     All  that  we  desire  is  an  opportunity 
to  bring  our  principles  to  the  test  of  a  practical  illus- 
tration in  the  government  of  the  world.     We  request 
you  to  consent  to  the  experiment.     Let  Love,  the  only 
reforming  power  in  the  Universe,  have  leave  to  rule 
the  people.     Give    it    a    supremacy   over    the    baser 
passions.     Let  it  shape  the  thoughts,  direct  the  will, 
and  govern  the  actions  of  men.     Give  it  an  utterance 
every  where,  from  the  pulpit  and  the  press  ;  carry  it 
with   you  into    the  councils  of  the   nation,    into  the 
'halls  of  justice,  and  the    avenues   of  business.     Let 
kindness   be    employed  to   subdue  the  criminal — the 
fire  of  love  to  dissolve  his  chains  and  melt  his  stubborn 
heart.     Give  him  the  pure  air  and  the  sun-beams — 


188  CONCLUDING    DISCOURSE. 

These  are  the  inheritance  alike  of  all  the  evil  and  the 
good.  Uncharitableness,  injustice  and  revenge,  have 
had  their  turn.  Let  man  now  be  governed  by  Grace 
and  Truth  and  Love,  a  trinity  of  beautiful  spirits, 

"  Each  worth  the  mission  of  the  Son  of  God." 

Give  them  a  thousand  tongues,  and  bid  them  speak 
their  language  in  every  mortal  ear.  It  is  time  for 
Love  to  rule  the  world.  Love  will  secure  to  all  their 
rights.  It  will  equalize  labor  and  the  gifts  of  Provi- 
dence. It  will  do  something  for  the  poor  and  the 
oppressed,  that  men  may  be  free  and  equal  this  side 
the  grave. 

If  we  receive  the  truth  it  remains  for  us  to  speak, 
and  act  and  live,  in  humble  obedience  to  its  require- 
ments. We  acknowledge  as  our  master,  One  who 
came  to  bear  witness  to  the  truth  ;  who  was  willing 
to  live  for  it,  and  at  last  to  seal  it  with  his  blood. 
May  we  have  a  measure  of  his  spirit,  and  may  his 
love  be  shed  abroad  in  our  hearts.  It  may  be  a  scene 
of  conflict  through  which  we  pass  ;  but  the  faithful 
and  true  in  all  ages — those  whose  memory  is  most 
dear — have  walked  in  that  way.  It  is  the  path  of 
honor,  of  glory  and  immortality.    Truth  can  never  die  ! 

"  The  sweeping  storm  of  time 


May  sing  its  death-dirge  o'er  tlie  ruined  fanes 
And  broken  altars," 

but  there  will  be  a  temple  and  a  shrine,  where  the 
pure  in  heart,  and  the  free  in  spirit,  will  meet  and 
worship. 


DATE  DUE 


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MMkr 

CAVLORO 

PRINTCOINU.S.A. 

